The James Ossuary on display at the Royal Ontario Museum from November 15, 2002 to January 5, 2003.

by Stephen Chambers

What does archaeology have to do with faith? That was the big question lurking below the surface in a special evening course Rev. Dr. Steve Chambers taught at Concordia Lutheran Seminary in October and November, 2011. The class was the latest instalment of the long-running Quest series that the seminary offers twice a year, featuring topics aimed at a wide audience. 

For a while, archaeology was pretty confident it could dig up proof that the Bible was true. Unfortunately, few excavations produced the desired results, and in some cases, they directly challenged the biblical accounts. A famous example is Jericho, where the work of Kathleen Kenyon and others seemed to contradict the account of the city’s fall in Judges 6.

It’s not surprising then that some Christians consider archaeology rather useless. To them it makes little difference whether you live in first-century Corinth or twenty-first century Calgary, since all people are equally sinful on the one hand, and equally justified on account of Christ on the other (Romans 3:23-24).

Thankfully, a third option has emerged in the last few decades. It resists the naïve hope that archaeology can somehow prove faith, because it recognizes that faith is always a gift of the Holy Spirit, and a matter of trust and belief. At the same time, this third perspective also resists the claim that differences between the biblical world and our own are irrelevant, because it recognizes God works within history not apart from it. The Bible, in other words, grows in meaning when we take its groundedness seriously. Yes, God acted to reconcile all people to Himself through Christ—that’s the universal element of faith, right there. Yet, God chose to send His Son into our world as a first-century Jewish peasant in Palestine—not a twenty-first century, middle-class Canadian.

God chose to send His Son into our world as a first-century Jewish peasant in Palestine—not a twenty-first century, middle-class Canadian.

So how exactly does archaeology help us better understand Jesus’ ministry? As the Quest course showed, this question can be explored in two ways. One can begin with archaeology, as Dr. Chambers did in presenting his personal “top ten” list of artifacts and sites related to the Gospel accounts. Or one can begin with the Gospels, as he did by discussing a number of texts on which archaeology sheds light.

Some Gospel-related artifacts are familiar to many people already. The James Ossuary, for instance, made a big splash when it first became public in 2002. It could very well be the box in which the bones of James, Jesus’ half-brother and the author of the New Testament epistle bearing his name, were buried. Another well-known artifact is the first-century fishing boat that surfaced in 1986 when the water level in the Sea of Galilee dropped dramatically. Its size and construction illustrate the kind of boat that Jesus and His disciples frequently used (Mark 1:20; 4:1, 35).

Sea of Galilee Boat

The most important archaeological site related to Jesus’ ministry is the Church of the Holy Sepulchre. It’s a massive, chaotic, decrepit complex in the heart of Jerusalem’s Old City. Yet, according to many archaeologists, it sprawls directly atop the places where Jesus died, was buried, and rose from the dead. In fact, the only other site that is equally tightly tied to Jesus’ presence is Peter’s house in Capernaum, atop which at least three churches were built between the first and fifth centuries. There’s a very good chance this was the actual home Jesus lived in during the three years of His Galilean ministry (Mark 2:1, 15).

Gospel texts spring to life in new ways too when archaeological insights are taken into account. Jesus’ youthful career as a builder, for instance (Mark 6:2-3), takes fuller shape when we realize that He lived only six kilometres away from the huge new city of Sepphoris that was being built right at that time. Were He and Joseph employed in that project? Later, Jesus centred His ministry on the towns of Capernaum, Chorazin, and Bethsaida (Matthew 11:20-23). Although only a few kilometres apart, archaeology has shown that they differed from each other dramatically in economic activity, religious influences, and even construction materials and methods. Already in the first century, this area was just as diverse and multicultural as many parts of Canada are today!

Of course, none of this really proves anything. It’s unlikely that anybody will become a Christian because of an archaeological site or artifact—though, granted, stranger things have happened. At the same time, it’s hard to see why anyone would dismiss archaeology’s usefulness. Places and objects from first-century Palestine give us a glimpse of the world Jesus lived in, and reinforce the reality of His incarnation. And so: what does archaeology have to do with faith? Plenty!

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Rev. Dr. Steven Chambers is Associate Professor of New Testament Exegetical Theology at Concordia Lutheran Seminary (Edmonton, Alberta). For the past few years, he has led groups of Canadians to take part in excavations in Hippos, Israel. To take part in 2012′s dig, see the invitation here.

Excavation at Hippos

Concordia Lutheran Seminary extends an open invitation to take part in the dig at Hippos, Israel. The group leaves Canada on Thursday June 28 and returns Monday, July 16. An extension is available for those who would like to stay longer.

Two weeks (10 days) of digging at the North-East Insula Project, excavating a Byzantine church complex, will be interspersed with weekend tours of the Sea of Galilee region and the Jerusalem area.

The anticipated cost per person is about $4,500 per person. This includes return airfare (for most Canadian cities), ground transportation, accommodations, most meals, and most admission fees.

For more information, and an application form, visit the seminary’s website. The application deadline is March 15, but earlier applications are strongly encouraged.

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This is my Son… the Christ?

Over the past few months, Wycliffe Bible Translators (the largest Bible translation organization in the world) and its partner SIL International have come under fire for producing Muslim-friendly translations of the Scriptures which replace references to the “Father,” “Son,” and “Son of God” with less familial language—ostensibly so as not to offend Muslims when witnessing. In one Arabic translation, for example, the word “Father” is replaced by “Lord” and the word “Son” by “Messiah.” Muslims believe Jesus was a prophet of God, but not the Son of God—to them, the latter phrase implies God had sexual relations with Mary.

The practice of dropping “Son of God” when translating the Bible has received widespread criticism. In June 2011, the Presbyterian Church of America approved an overture calling “unfaithful to God’s revealed Word” any translation that removes “from the text references to God as ‘Father’ or Jesus as ‘Son.’” In response, Wycliffe/SIL developed a new set of guidelines affirming their commitment to Trinitarian theology and suggesting that ‘Son of God’ and related familial language should normally be maintained” when translating—but not, they continued, “at the expense of comprehension.” That decision has failed to placate critics; a petition recently posted online has already generated more than 2,800 signatures.

In his “Open Letter on Translating,” Martin Luther said that it is important to translate Scripture in such a way that the common person—even little children—can understand it. “We must be guided by their tongue, the manner of their speech, and do our translating accordingly,” he writes. But how far is too far? When does cultural sensitivity in translation obscure the actual Gospel? We asked a few Lutheran thinkers for their takes on the issue:

Rev. Dr. Stephen Chambers
Associate Professor of New Testament Exegetical Theology at Concordia Lutheran Seminary (Edmonton, Alberta)

I don’t know if this is part of their conscious motivation or not, but those who favour dropping the term ‘Son of God’ might be able to claim some authority from St. Paul. He was flexible in mission, willing to become all things to all people in order to save some (1 Corinthians 9:19-23). According to this principle, it seems wrong to insist on the use of any one particular term in expressing the faith. Every translation of the Gospel from one language into another gives up some of the nuance of the source language in order to gain a better hearing in the target language. That’s just how translation works. If total consistency is the number-one priority, shouldn’t we all be reading the Scriptures in their original languages? So, from this angle, these translators seem justified in giving up the term ‘Son of God’ for the sake of mission.

On the other hand, there’s another principle drawn from the same letter, by the same author, that’s even more important. Paul knew that the Holy Spirit can and does overcome all kinds of barriers in bringing people to faith. The greatest offense is the Gospel itself: Christ crucified for us (1 Cor 1:22-29). Despite that offense, the Spirit somehow enables Christians to say, “Jesus is Lord” (1 Cor 12:3). And this, I think, changes the discussion completely. Sure, the term ‘Son of God’ may be offensive to many Muslims. But don’t we believe the Holy Spirit can and will overcome that offense, precisely by working through—not around—the words of Scripture? The translator’s job, from this angle, is to be courageous enough to say what the Bible itself says. That’s where the power to change hearts and lives comes from: from the Spirit working through the Word.

The term ‘Son of God’ may be offensive to Muslims. But don’t we believe the Holy Spirit can and will overcome that offensive precisely by working through the words of Scripture?

In particular, the phrase ‘Son of God’ is a key expression in the Word. The God we worship is not remote and inaccessible, the way Muslims picture Allah. Rather, God can and does seek intimate and familial relationships—within the mystery of the Trinity itself, and also with you and me. Paul did not mean that he was willing to change Christian doctrine, when he talked about being flexible for the sake of the Gospel. Regardless how offensive the term ‘Son of God’ may be, Christians should never be willing to let it be translated away for the sake of mission. Proper mission always promotes pure doctrine.

Rev. David Maffett
Executive Director of Lutheran Bible Translators of Canada

Proponents of excluding the terms ‘father’ and ‘son’ argue these words express a biological relationship resulting from sexual activity, and that other words can be substituted to express a social father/son relationship—that is to say, a non-biological relationship that is not the result of sexual activity. They argue that the Greek words pater (father) and uios (son) are social in meaning rather than biological. One article, for example, says, “It is important to realize that to express divine familial relationships, the Bible uses the Greek and Hebrew social familial terms, not the biological ones.”

But it’s not quite that simple. A quick look in at the Greek shows that word pater is used with teknon and pais (both words for ‘child’: Matthew 10:17 and Mark 9:24 respectively)—as well as with uios (the word for ‘son’ under debate: Lk 15:11-32)—in clear biological uses of the term. Zechariah is called John’s pater (Luke 1:67) and Paul circumcised Timothy because his pater was a Greek. So evidently the meaning of pater and uios are not limited to “social familial terms.” To claim that they are never used in biological sense when describing the relationship between Jesus and God the Father would be rather difficult.

In fact, the New Testament clearly establishes that the relationship between the Father and the Son is a sort of “biological” one. The Son comes from the Father and is of the same nature. Because we understand that the nature of this “biological” relationship cannot be the result of human sexual activity, we almost exclusively use the word ‘begotten’ to express this relationship between the Father and the Son. The problem is we don’t have a word in any human language to describe the begetting of the Son by the Father, nor the exact relationship between them. How could we? It’s something outside human knowledge and experience! But ‘father’ and ‘son’ are the terms God uses to reveal himself—much as He uses marriage language in the Old Testament to describe the relationship between God and Israel.

The relationship between the Father and the Son is a sort of “biological” one. The Son comes from the Father and is of the same nature.

Should we give up God’s chosen expressions just because they can be misunderstood or – maybe more accurately – be used by others to create misunderstanding? There are many language specialists in Muslim countries who say this supposed linguistic dilemma is really not a problem! We better think this out a little longer.

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“What does this mean?” is a new series dedicated to exploring contemporary issues from a distinctly Lutheran perspective.

President Bugbee and Rev. Dr. Leonardo Neitzel visit with LCC's Central America missionaries

by Leonardo Neitzel 

In early January, President Robert Bugbee and I had a very special meeting with the Lutheran Church–Canada (LCC) missionaries and their spouses working in Nicaragua, Costa Rica, and Honduras. We met with these five missionaries and their wives shortly after the close of Iglesia Luterana Sínodo de Nicaragua’s (ILSN) convention. It was a real blessing to listen as the missionaries shared about the different frontiers to which the Lord has called them. There are indeed many difficulties in the various mission fields in Central America. Some missionaries lack private transportation and have to rely solely on public transportation, which in many cases is very slow and inconvenient – particularly since missionaries need to carry all the equipment necessary to lead services and conduct visitations to members and prospects. There are large distances to cover and doing it by taxi is nearly impossible – our missionary in Costa Rica, for example, has very high expenditures related to taxi use. Other challenges have also presented themselves, including illness in the missionaries’ families, loneliness in the work, the high cost of living in some areas, lack of teaching tools and teaching resources, and lack of quality facilities in which to hold worship services.

It is gratifying as a result to witness the missionaries’ continued faithfulness and commitment together with their families to the Lord’s mission. Even under heavy pressure from all sides, there is joy. They are out and about regularly, proclaiming the Gospel message to many.

Some of the missionaries reported their efforts in canvassing large sections of their communities: 960 homes in one year. As a result, they now visit 40 families on a regular basis. Others reported on the great support they have received from short-term missions teams visiting Nicaragua. One missionary shared excitement over plans to host a group from a Canadian congregation in 2013: the Canadians purchased property for the mission this past year, and will be sending a group in 2013 to help build a church on the property. Two missionaries are planning to have organized their their first or second congregation by this coming year. Still others reported on initiatives to involve seminary students in the teaching of Bible classes at public grade schools near Managua. Our response to all of this is that “the LORD has done great things for us, and we are filled with joy” (Psalm 126:3).

Each missionary had an opportunity to address the ILSN convention and report on their mission work. All of them expressed gratitude to the Lord for leading and strengthening them as they sow the seed of God’s Word. They expressed their gratitude also to LCC for supporting their work. The convention acknowledged and applauded them for their efforts in the work and for their faithfulness.

Some reported about their work with tears in their eyes – a symbol of the bitter-sweet experience of those who proclaim the Gospel “in season and out of season.” We commended each one of these servants for the work they are carrying on for the Lord’s sake. We comforted them with the words of Scripture that “he who goes out weeping, carrying seed to sow, will return with songs of joy, carrying sheaves with him” (Psalm 126:6).

Please pray regularly for all of Lutheran Church–Canada’s missionaries and their families – not only those in Central America, but in all countries where our church is presently doing mission work. If you feel the Lord putting in your heart the desire to send a special card or message to an LCC missionary and their family, please contact LCC’s head office. We would be happy to provide you with contact information. As you pray for our missionaries and pastors, I encourage you to read and meditate on the Apostle Paul’s words in 1 Corinthians 9, especially these two verses: “Yet when I preach the gospel, I cannot boast, for I am compelled to preach. Woe to me if I do not preach the gospel!… To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some” (1 Corinthians 9:16, 22).

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Rev. Dr. Leonardo Neitzel is Lutheran Church–Canada’s executive for missions and social ministry.

Rev. Dr. Manfred Zeuch

In December 2011, the Board of Governors for Concordia University College of Alberta (CUCA) appointed Rev. Dr. Manfred Zeuch to the position of Vice-President International. Dr. Zeuch – who has been appointed to a two-year pro tempore term – will lead CUCA in its new international strategy, as it seeks to more actively recruit international students. The appointment begins April 1, 2012.

Dr. Zeuch, a Brazilian, is fluent in Portuguese, German, French, and English. He has broad-based administrative experience. Prior to coming to CUCA, he served as president of Concordia Lutheran Seminary (Edmonton, Alberta) for almost five years. He formerly worked in a senior administrative capacity at the International Office of the Universidade Luterana do Brasil (Lutheran University of Brazil).

Dr. Zeuch has also been appointed to the Chair of the Master of Arts program in Biblical and Christian Studies. The role includes duties in administration and recruitment, in addition to classes taught as a visiting professor.

Rev. Sándor Argüello

Following a three-year battle with cancer, Rev. Sándor Argüello, Lutheran Church–Canada’s (LCC) first missionary to Nicaragua, was called home by his Lord Saturday January 14, 2012 in Managua, Nicaragua. He was in his home city to pursue alternate medical treatment.

In accordance with Nicaraguan law, he was buried this morning (Monday, January 16). His wife, Digna arrived late Sunday evening from Edmonton for the service held in the cemetery chapel. A bus carried Iglesia Luterana Sínodo de Nicaragua (ILSN) pastors, deaconesses, and church members from the mission centre in Chinandega to attend the service.

LCC’s mission executive Rev. Dr. Leonardo Neitzel was in Nicaragua and preached at the funeral service, which was jointly conducted by current ILSN president Rev. Luis Turcios and president-elect Rev. Marvin Picado.

Rev. Argüello was born in Nicaragua but came to Canada with his family as refugees in 1988 during the Nicaraguan civil war between the Sandinistas and Contras. Settling in Ottawa he became involved with LCC’s Spanish-language mission and received encouragement to pursue seminary studies. He graduated from Concordia Lutheran Theological Seminary (St. Catharines, Ontario) in 1995 and served at Zion Lutheran Church in Rimbey, Alberta for two years. He accepted a call from Lutheran Church–Canada in 1997 to serve as a missionary evangelist in Nicaragua.

In an interview with The Canadian Lutheran before leaving to serve in his homeland he explained that “in Nicaragua and Spanish countries, everybody knows and believes there is a God, and that God is very righteous and just. When we came to the Lutheran church we realized that the same God who is so righteous and so strong is the same God who sent His own Son to die for us. So we saw the other face of God… Our work there will be to tell them that there is hope in Jesus.”

The Lord provided a catalyst for proclamation in October 1998 when Hurricane Mitch hit the Chinandega area where Rev. Argüello served. The torrential rain caused a mudslide killing more than 3000 people. The pastor, his wife, and members of his young, small congregation mobilized to provide the hope of the Gospel alongside emergency relief food and supplies. The pastor’s ongoing communication via fax and email provided ongoing information about the disaster, which generated an unprecedented outpouring of financial support from LCC. Hurricane Mitch was a turning point in the life of the mission as congregations became established around Chinandega.

Within ten years, Rev. Argüello presided over ILSN’s founding convention in January 2008. He resigned his call effective December 31, 2008 and returned to Canada where he remained on the roster of LCC’s ABC District while undergoing cancer treatments.

“In a very real way, Rev. Sandor Argüello will always be thought of as a father of the Nicaraguan church,” commented LCC President Robert Bugbee. “My recent attendance at its Third Convention left me amazed again at how the Lord started with the efforts of this man and planted a family that is growing and maturing.” The president, who wanted to visit Rev. Argüello in Managua but was unable due to the pastor’s weakened immune system, encouraged prayers for the Argüello family. “I never imagined his loved ones would have to say farewell so soon. God keep them close to the Christ whom Sandor was honoured to trust and confess.”

by James Morgan

The Scriptures tell us that the lives of all people are sacred – whether those people are elderly, disabled, or still growing in their mothers’ wombs. Unfortunately, not everyone shares this belief in the sanctity of life. Abortion is legal in Canada, and recent events remind us that many would like to see euthanasia and assisted suicide legalized as well. It is timely therefore that Lutheran Church–Canada should mark its first ever Sanctity of Life Sunday this coming Sunday January 15, 2012.

Clifford Pyle, President of Lutherans for Life – Canada, is pleased that a synod-wide Sunday is being devoted to the sanctity of life. “Lutherans for Life – Canada was created for exactly this purpose, and that is to educate fellow Lutherans on life issues,” he says. “We very much need to educate Christians on the abortion issue, as many seem apathetic to the evil of abortion; and we need to see God’s grace be made known to post-abortive women and other family members who suffer tremendous physiological effects from their actions.”

Support for Sanctity of Life Sunday extends beyond Lutherans for Life – Canada. Theresa Stephenson, an LCC member from St. Catharines, Ontario, is a third year nursing student at the University of Ottawa and President of University of Ottawa Students for Life. She says current political and cultural conditions have made the Sunday necessary. “Abortion, euthanasia, and other life issues are a sad result of Adam’s fall into sin,” she explains, “but Christ the new Adam promises life and salvation in His Word and Sacrament.”

For President Stephenson, Sanctity of Life Sunday is not only about recognizing the evils of abortion and euthanasia, but also of hope for the future –taking comfort in the knowledge Christ can influence opinion, legislation, and practice regarding life issues. She reflects: “Although we pause on this particular Sunday to contemplate the attacks on human life in Canada, the Christian proclamation of the Gospel has not changed, nor has its constant refrain: Christ Jesus took on human flesh to redeem all human flesh!”

Jesus took on human flesh to redeem all human flesh!

The resolution to establish Sanctity of Life Sunday was passed by delegates at LCC’s triennial convention in Hamilton Ontario in June 2011. A January date was selected because of its proximity to the Church’s traditional observance of the murder of the Holy Innocents by Herod.

If you’ve ever wondered where we got the Bible, Concordia Lutheran Seminary’s (Edmonton, Alberta) latest Quest course is for you. Rev. Jonathan Kraemer, Assistant Professor of Exegetical Theology, is leading a four-part study on the origins of the Bible, Tuesday evenings from 7 p.m. to 9 p.m. (MST) beginning January 17. Best of all, it’s free! Participants can attend online or in person at the seminary.

The course takes place in the seminary’s distance-education classroom and is streamed online. If you have a computer with internet fast enough to use Skype or watch YouTube videos, you are ready to participate. When the classes are streaming, just visit the Quest classroom online.

Some Bible study groups have taken advantage of the online classes in the past by gathering where they can project the lectures on a screen.

Quest is a continuing education program presented by Concordia Lutheran Seminary. It provides lay people the opportunity to explore their faith more deeply. Topics of recent Quest courses have included Jesus and archaeology, what it means to be Lutheran, and world religions. The latest series is provided free of charge, but welcomes donations.

For more information or to register for the free classes, contact Sandra Esperanza at development@concordiasem.ab.ca or call (780) 474-1468 ext. 229.

Rev. Edmundo Retana and his wife Deaconess Betty Retana pose with the congregation in Cartago, Costa Rica

by Leonardo Neitzel 

Officially, the Republic of Costa Rica has 4.64 million inhabitants. Some estimates, however, put the population closer to six million, with nearly two million of them being Nicaraguan immigrants. The country shares borders with Nicaragua and Panama and stretches along the coasts of the Caribbean and Pacific seas. The capital—San José—is located in the central province, and its population was last listed in 2006 as approximately 366,000 inhabitants. Including its extended metropolitan area, however, brings the number to nearly a third of the nation’s entire population.

Costa Rica is a unique country with beautiful sea shores, vegetation, birds of all colors, sizes and shapes—as well as a great number of volcanoes. The country also boasts the most stable democracy in Latin America. Since 1993 it has had no standing army. Coffee, bananas, and textile products are its main exports, and a source of major revenue. San José has several museums, theatres, and large government buildings, and is proud of its architectural, cultural, and educational advances.

Lutheran Church-Canada (LCC) started its mission in Costa Rica several years ago when it commissioned its first missionary in partnership with the Iglesia Luterana Sínodo de Nicaragua (ILSN – “Lutheran Church Synod of Nicaragua”). Today Rev. Edmundo Retana and his wife Betty carry on the mission work with great blessings and vision for the future. The mission is situated in Cartago, in capital of the province with the same name. Betty graduated as a LCC deaconess in 2011 and started her work in September of the same year. Her main focus is the coordination and development of Christian children’s education in Cartago. She also leads Bible studies for a small group of women. They gather regularly for Bible study, worship and fellowship.

Rev. Retana and his wife are reaching out to their surrounding communities with the Gospel of Jesus Christ. Currently a group of 15 to twenty people gather regularly for worship, and their goal is to have a congregation officially established by the year 2013. One of their main focuses is the training and equipping of lay leaders who already becoming involved in the front line of mission outreach. They have identified three potential candidates for theological training, but the difficulties of travelling to Nicaragua for education are significant: work schedules, schools, and families all make it difficult to leave Costa Rica. In some ways, the Costa Rican Lutheran church is calling out for help to Nicaragua in the same way Paul once heard in a dream: “Come to Macedonia and help us.” We pray and trust that the Lord will show us the way to solve this problem.

The small group in Costa Rica is growing spiritually and has a high mission vision for their country. Their short-term focus is to establish a church base in the capital San José. Currently, they rent a small place where six people gather weekly for Bible studies. They hope to publicize the place better so that in time it becomes a national centre for Lutherans in the country. They also intend to offer free music lessons, and invite people from the Cartago congregation to join them for special celebrations fat Advent, Christmas, Easter, and the commemoration of the Reformation.

Rev. Dr. Leonardo Neitzel conducts a baptism during his recent trip to Cartago, Costa Rica

They acknowledge and rejoice over mission growth in Nicaragua and are grateful for the support they receive from LCC and the ILSN, but they do not want to be compared to Nicaragua church’s extraordinary growth. They are growing slowly and steadily, and their long-term goal is to establish mission outposts in each of the seven provinces of Costa Rica.

The Costa Rican church received the assistance of three short-term mission teams, and hopes to receive the same number of teams in 2012-13. They are grateful for the support they have received over the years from the Lutheran Womens Missionary League—Canada and the Concordia Lutheran Mission Society. One of their major needs at the present is a vehicle for missionary work, since transportation expenses are very high. At current, they rely on taxis and buses, but bus service between mission locations is very slow. Another need is additional financial support for the children’s education program, especially as related to Christian education resources and food.

We thank our Lord God for His mission work in Costa Rica and pray that He would continue to bless the sowing of the Seed of His Word in the lives of Costa Rica’s people. If you would like to know more about LCC’s mission in Costa Rica or to support our mission there, please, contact Rev. Dr. Leonardo Neitzel at missions@lutheranchurch.ca.

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Rev. Dr. Leonardo Neitzel is the executive for missions and social ministry for Lutheran Church–Canada.

Parliament

by James Morgan

 A characteristic of Canada’s post-World War II history has been the promotion of human rights and freedoms, not just within the country, but on a global level. Now, the federal government is attempting to ensure religious freedom worldwide can be enjoyed. During the 2011 federal election campaign, the Conservative Party promised to create an Office of Religious Freedom within the Department of Foreign Affairs, a promise that was reiterated in the Speech from the Throne after the election.

“This office will be created to promote and protect freedom of religion and belief, consistent with core Canadian values such as freedom, democracy, human rights, and the rule of law. Most importantly, it will demonstrate that Canada truly is a free society,” said Foreign Affairs Minister John Baird in remarks made at the opening of stakeholder consultations on the establishment of the office.

The Minister added that Canada is in a unique position to encourage religious freedom in other nations because of its own society being composed of many ethnicities and religions. He referred to attacks on Coptic Christians during the following year as one example of how the office could promote tolerance in Egypt. In another example, he said, “I stand with Roman Catholic priests and other Christian clergy and their laity, as they are driven underground to worship in China while their leaders are detained.

The plan has come under criticism from mainstream media with accusations that the office could be misused to attract ethnic support to the Conservative Party, something Minister Baird strongly denies: “Freedom of religion is one of the first things in the Charter (of Rights and Freedoms),” he said, “It’s one of the first things in the Bill of Rights, it’s front and centre in the UN Declaration of Human Rights—it’s an essential human right; I don’t see any concern about that at all.” Other organizations such as Amnesty International Canada have also expressed concerns about the closed-door meetings on the proposed office: “There is such complete secrecy about it,” Amnesty head Alex Neve told the CBC, noting the organization was not invited to attend consultations.

Former Liberal leader Michael Ignatieff, now a professor at the University of Toronto, has offered cautious support for the Office of Religious Freedom, as long as it does not become influenced by groups the Conservatives wish to establish a support base among, or ignore other human rights concerns. In the Globe and Mail on January 4, Professor Ignatieff said the office could “turn a Canadian spotlight on people in danger.”

Now that the consultation process is complete, the government is expected to officially announce the establishment of the Office of Religious Freedom and details of its mandate and function in the coming months.

Newly elected President Picado reads from Scripture while President Bugbee looks on

by Robert Bugbee

Dear friends,

It has been an encouraging (and, oh yes, warm!) few days here at the Third Convention of the Iglesia Luterana Sínodo de Nicaragua (ILSN) (Lutheran Church Synod of Nicaragua), which ended Sunday at the Mission Centre Chapel near Chinandega. Delegates elected Rev. Marvin Antonio Donaire Picado as their new president over incumbent Rev. Luis Antonio Diaz Turcios. Rev. Picado serves a three point parish in the towns of La Joya, El Piloto, and Rancheria.

It is great to see the Nicaraguans learning how to structure their work, compile reports, and become accountable to their congregations and members. The number of congregations – now standing at 22 – has not increased significantly in the past two years, but I understand that this is largely due to a shortage of available pastors. The new class of pastoral and deaconess candidates includes 12 men destined for pastoral ministry and 19 women training to serve as deaconesses. What a strong response and interest! The synod is anxious to expand its work to places like Corinto, a Pacific seaside community near Chinandega (headquarters of the ILSN), but also as far away as Bluefields, a former English settlement on the Atlantic side which is distant and isolated from Nicaragua’s “mainstream,” so to speak.

Dr. Leonardo Neitzel and I both had opportunity to do teaching and preaching during these days. Sunday morning’s large closing service of Holy Communion was impressive; there is a strong receptivity among these people to the Word. I’m always amazed at the mixture of joy and earnestness you find in their services. At the close of the service, outgoing President Luis formally installed the new leaders of the Synod, who will officially begin their duties February 7.

Outgoing President Turcios presides at the convention's opening service

It’s 32 Celsius today in Chinandega – more like a Canadian July than January! They see me struggle with the heat and tell me to be glad I’ve come now, rather than in the rainy season, when temperatures can soar as high as 41 Celsius with lots of humidity.

I do hope you’ll keep the synod’s new leaders down here in your prayers, and I thank God when I hear the reports of individual LCC members and congregations who have made the trip to Nicaragua to teach children, to build chapels, to do veterinary work, and countless other needed tasks. It is an honour also to stand among the members of this young church and to tell them on your behalf of the love you have for them, which, in the end, is kindled by the love of Jesus Christ Himself, who binds us together across oceans, miles, and borders!

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Rev. Dr. Robert Bugbee is President of Lutheran Church–Canada.

Boys in Somotillo, Nicaragua show their colouring expertise

by Jane Ford

From December 12-18, 2011, pastors and deaconesses from Iglesia Luterana Sínod de Nicaragua (Lutheran Church Synod of Nicaragua) (ILSN) completed a test run of a new free Spanish-language vacation Bible school (VBS) program.

The process began almost a year ago when veteran leader of VBS teams to Nicaragua, Jane Ford, volunteered to work with Lutheran Church–Canada (LCC) to write a 5-day program using already-tested strategies from previous experiences. Following doctrinal review of the material, the lessons were translated into Spanish by Rev Sándor Arguëllo, retired LCC missionary to Nicaragua. Artwork for the VBS was provided by 18-year old Rebecca King with preliminary illustrations by Suzanne Korsch, both of Faith Lutheran Church (Kitchener, Ontario). The result was 80 pages of resources.

The lessons focus on Christ and use a selection of Bible stories that include children and titled “Niños de la Biblia” (Children of the Bible). The 10 Commandments, the Creed, and daily Bible verses were introduced throughout the week. A special component of the lessons was the option to conduct an adult VBS class for parents who bring their children to the school. Guidelines on parenting and general Christian living were also included.

Canadians assisting with VBS in Nicaragua recognize the escalating costs of Spanish resources both to buy and ship. These increase exponentially when 200 or more children are expected. By keeping material simple and reproducible, the Nicaraguans themselves will continue to use the program at minimal costs.

For ILSN Executives President Rev Luis Turcios and Secretary Deaconess Carmen Martinez who reviewed the material, it was a delight to read, both for content and for ease of adaptability for large or small groups. “This is exactly what we need” smiled President Luis, who visited the test run of the VBS in Somotillo, Nicaragua, a remote community where few Christian resources are available.

“Niños de la Biblia” was formally presented as a gift from Lutheran Church–Canada to the Lutheran churches in Nicaragua, Honduras, and Costa Rica at the 2012 ILSN National Convention in January. Plans are also underway to translate the material into Portuguese for use in Brazil and into French for use in Quebec.

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Jane Ford has visited Nicaragua regularly since 2006. She serves on the Committee for Missions and Social Ministry Services for Lutheran Church–Canada, and is a member of Faith Lutheran (Kitchener, Ontario).

by Peggy Pedersen

As the new year gets underway, two major changes are happening in my life. Number one, I am looking for work, as the contract with my previous employer has expired after three years. It would be a comfort at this time to have the familiar surroundings of my church where I have been worshipping. But – and this is the second change – on January 15 they are decommissioning our building. For the next year and a half we will be holding services in a seniors lodge while our new church home (which will be part of a new seniors residential building) is constructed. This will undoubtedly entail many changes.

One thing I will greatly miss is a place to kneel for holy communion. This matters to me because when I returned to Christ after many years, I had just begun to recover from a knee injury. I was only a couple of weeks post-crutches when I took my first communion at Redeemer Lutheran. I had not been able to rest on my knee for two years and was not sure I could do so now, but it meant a great deal for me to kneel before my Lord to receive Him. I decided, no matter what, I would kneel.

When I knelt that first morning, I was not sure whether I would experience intense pain. I also worried whether I would be able to get back up from that position. But by God’s grace, I was able to kneel and rise, and have been able to do so ever since. Nowhere have I felt more at home than when kneeling at that altar for confession, absolution, and holy communion. Yet that very altar – along with the entire church building – will soon be gone.

As we face changes in our lives, there is always great uncertainty. Will it be all right? Having been brought to our knees metaphorically, will we be able to rise again?

If we remember that we are in His hands, and we come before Him trusting in His mercy and care, He will not fail us. Knowing that it is our Heavenly Father who provides all our needs soothes our anxieties in the face of loss and change. He has the means to provide for us, physically and spiritually.

He is our rock, our strong tower.

Everything around us – even the things which seem stable – can suddenly change. It is nice to know, therefore, that we have One who does not change. He is the same “yesterday, today, and forever” (Hebrews 13:8). He is our rock, our strong tower. We cannot see what the future holds; it is hidden from our eyes. But really, all we need to see is Jesus. Because He has redeemed us with His own blood, we are His, and we can know that He will care for us no matter what else changes.

“But now, O Jacob, listen to the Lord who created you.
O Israel, the one who formed you says:
“Do not be afraid, for I have ransomed you.
I have called you by name; you are mine.
When you go through deep waters,
I will be with you.
When you go through rivers of difficulty,
you will not drown.
When you walk through the fire of oppression,
you will not be burned up;
the flames will not consume you” (Isaiah 43:1-2).

No circumstance can separate us from His love, and though we do not see the way ahead of us, we can trust that He is with us, He knows the way, and He is leading us. And that suffices.

“I have made, and I will bear,” he comforts us, “I will carry and will save” (Isaiah 46:4). His promises are sure and so we know He will never forsake us. Our church building may be gone but the church of “living stones” will never go. And when we approach the altar to receive Him, wherever the church gathers, He will be there to meet us and give Himself to us in His own precious body and blood to forgive. He will strengthen and sustain us, and someday lead us Home.

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Peggy Pedersen is a writer in Victoria, B.C. where she is a member of Redeemer Lutheran Church.

President Bugbee

by Robert Bugbee

Dear friends,

It’s a warm Wednesday evening here in Chinandega, the city three hours from Managua where our partner church in Nicaragua has its headquarters and maintains seminary training.  I took to the air January 3 and flew from Winnipeg … to Denver … to Houston … and to Managua to prepare for the church’s Third Regular Convention, which will happen here this coming weekend, January 7-8.

The development of the “Iglesia Luterana Sínodo de Nicaragua” (Lutheran Church Synod of Nicaragua) or “ILSN” is such a heartwarming thing.  Beginning with the efforts of one evangelistic missionary in the late 1990s, several dozen congregations and preaching stations now comprise the young church.  These believers have also taken responsibility for adjacent areas of Central America and have missionaries both in neighbouring Honduras (to the north) and Costa Rica (to the south).

Lutheran Church-Canada pastors and seminary professors have done a loving work in coming here time and again to provide instruction for pastoral and deaconess candidates, as well as continuing education for these servants after they are ordained or consecrated.  The Concordia Mission Society, Lutheran Women’s Missionary League-Canada, and the Schwan Foundation have been other strong partners in getting things financed, planted and watered.  And how I thank God for our wonderful former Synod president, Dr. Ralph Mayan, who has repeatedly come here for months at a time to provide a wise, fatherly presence for the LCC mission effort here!

Of course, like all young churches (you can read about some in the New Testament), our Nicaraguan brothers and sisters have their scrapes and struggles, their differing opinions and personalities.  If the last convention I attended here two years ago was any indication, they find ways to deal with their challenges leaning on God’s Holy Spirit and strong in their confession of Christ.

I’ll try to write again later when things start to happen, but here are a few items for your prayer list over the next several days:  (1) Ask God to bless the Bible studies I will conduct on Christian stewardship on Friday afternoon before the convention begins; (2) Pray that the Lord will bless the travel of those who are driving in on buses, motorbikes and in cars; (3) Join me in praying that He will bless both the talking and listening that happen this weekend; and (4) Beg the Lord to open our Canadian eyes to see and treasure all the things a young church can teach us about love for Christ, zeal for His work, and a willingness to learn.

On the road again for Christ and for you,

Robert Bugbee

——————–

Rev. Dr. Robert Bugbee is President of Lutheran Church–Canada

The Outreach Ministry Committee at Historic St. Paul’s in Kitchener prepares warm winter clothing for neighbours in need.

“Why are you doing this for us?” Members of Historic St. Paul’s (Kitchener, Ont.) who volunteer at its new outreach often hear and joyfully answer that question as they offer free food and winter clothing to people affected by poverty. 

Recently the downtown congregation has seen an increase in visits from neighbours desperate for assistance. In response it set aside Monday mornings, called for volunteers and donations, and gathered information about running a weekly outreach program. The “Community Cupboard” opened its doors last January 24. Members and friends support this ministry with donations of food, warm clothing, and money to buy items on sale.

Volunteers greet guests with hot coffee and cookies, and help them select needed clothing and food items. Christian resources, such as topical booklets from Lutheran Hour Ministries, are freely available to anyone interested.

Admittedly stepping outside their comfort zone, volunteers find great blessing in getting to know these neighbours whom we’re often tempted to avoid. Most guests express their gratitude and can’t get over the fact that the church wants to help them.

Here is where social service programs become wonderful opportunities for Christian witness, says Parish Assistant Tony Marchand, “Building relationships with the community is of most importance. Once these relationships are formed, trust is gained. Walls fall down, hardened hearts break open, and people are open for the Holy Spirit to do His work.”

While support for the program has been enthusiastic, the congregation was overwhelmed by the number of people accessing it. Between January and April it served more than 400 people. A scaled-down “Outdoor Café” began in May, offering refreshments each week and sometimes fresh produce from members’ gardens.

The congregation hopes to offer a weekly food pantry year-round. In sharing the abundance of God’s material gifts, we receive opportunities to share His greatest gift—the world’s Saviour, Jesus Christ.

If you wish to donate or want to know more about this downtown outreach, please visit Historic St. Paul’s website or contact Tony or Kathy at (519) 745-4891.

by Mathew Block

While North Americans slept soundly Christmas Eve, violence marred Christmas Day celebrations in Nigeria. In Madalla, a bomb exploded outside St. Theresa Catholic Church as parishioners left Christmas morning Mass. According to the church, the death toll stands at 43 dead and 73 injured. Churches in Joss and Gadaka were also bombed. A plot to bomb a church in Benin on New Year’s Day was reportedly foiled by security forces.

Religious unrest is common in Nigeria, where the population is split between a predominantly Muslim north and a predominantly Christian south. The radical Islamist group Boko Haram instigates much of the violence, and has taken credit for the recent Christmas bombings. The past year has been particularly volatile. At least 80 people were killed in Christmas Eve bombings and subsequent clashes between Christian and Muslim youth in December 2010. Numerous killings and reprisal killings have taken place between that event and the 2011 Christmas Day bombings. On January 1 of this year, a purported spokesperson for Boko Haram issued “a three day ultimatum” to Christians living in the north “to move away.”

The unrest has led the Canadian government to advise against all non-essential travel to Nigeria, and further warn any Canadians visiting Nigeria to be “extremely vigilant around places of worship.”

Ivan Rasch notes that Lutherans in Nigeria have not been directly affected by recent terrorist attacks, but he urges Canadians to keep the situation in prayer. Rasch lives in Nigeria and serves the Lutheran Church—Missouri Synod as Volunteer Coordinator for English-Speaking West Africa.

Things are set to go from bad to worse after a recent decision by the Nigerian government to remove subsidies on petrol. Fuel prices have more than doubled, and violent protests have already erupted across the nation.

The convention’s theme this year is “Liberated to Serve Him Joyfully.” God-willing, Christians in Nigeria will find opportunity to witness to God’s mercy even in the midst of persecution.

“We the Christian community of this church have forgiven those who hurt us.”

At St. Theresa’s Catholic Church in Madalla, that is exactly what is happening. “We the Christian community of this church,” said the congregation’s priest Rev. Fr. Isaac Achi, “have forgiven those who hurt us, those who killed us, those who murdered us.” He continued: “I call on all Christians all over the country to forgive them.”

President Paul Zabel

by Paul Zabel

It is Christmas 2011, and we are facing some of the most uncertain circumstances in generations. Some would dare ask, “Where is God in all this? Does He really care?”

We are not the only ones who have had hard times. Perhaps the saddest period in the nation of Israel’s history was during the 400 years between Malachi and Matthew. It was truly a time of darkness for the people of God. God had promised He would come again. But where was He?

In Malachi, chapter 4, God promised to send Elijah to Israel. He said: “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord.” (Malachi 4:5). And in the Gospel of Luke we are told the angel Gabriel came to Zechariah to tell him of a son who would be born to him and his wife, Elizabeth. This son would be the one who would fulfill the prophecy recorded in Malachi. He would not be Elijah, but would be in the “spirit of Elijah.”

Jesus confirmed this, when He said: “Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet, the one who is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force. For all the prophets and the Law prophesied until John. And if you are willing to accept it, John himself is Elijah who was to come” (Matt.11:11-14).

Amazing! Nothing for 400 years—now, 400 years later, God breaks His silence. He speaks of the one who was to come in the “spirit of Elijah.” When Zechariah heard the words from the angel Gabriel, he did not believe. So he was left unable to speak until John was born. Then when John was born (whom Zechariah then knew and believed to be the prelude to God’s fulfilling His promise to send the Saviour) he could speak again and responded saying: “Blessed be the Lord God of Israel, for He has visited us and accomplished redemption for His people” (Luke 1:68).

What does this mean? It means God looked upon Israel with mercy, favour, and with eagerness to help them. This is the message Christmas brings to us too: God is eager to help us in the calamity around us.

What is going on in your life? Do you realize God cares for you? Why would God show us such mercy? Because He has a purpose for each of us. Zachariah tells us it is God’s plan “to deliver us from the hand of our enemies, that we might serve Him without fear, in holiness and righteousness before all of our days.” (Luke 1:74-75).

What is our world like? We have a Saviour. He has come to free us from the bondage we have to ourselves. He has come that we might walk in His ways. He has come to bless us. In the midst of all the confusion, all the chaos, God has sent His Son.

Christmas shows us God’s compassion, His salvation, His faithfulness to His promises, and the marvelous purpose He has for us, His people. Blessed indeed is His name!

——————–

Rev. Paul Zabel is President of the East District of Lutheran Church–Canada.

A December 19 report from the Forum on Religion and Public Life (Pew Research Center) details the spread of Christianity as a global faith. While the percentage of Christians in Europe continues to decline, the number of adherents in Africa, the Asia-Pacific region, and the Americas is growing at a rapid pace. Approximately 2.18 billion people around the world are Christian (an increase of 300 per cent over the past century), or roughly 31.7 per cent of the entire world’s population.

The study’s authors suggest that Christianity can no longer be thought of as merely a “western” faith. Christians are “so far flung,” they write, “that no single continent or region can indisputably claim to be the center of global Christianity.”

The information is welcome news to Rev. Dr. Leonardo Neitzel. “God is accomplishing his work in this world,” he said. “Christ is clear that the Gospel is for the people of ‘all nations.’ It’s exciting to see just how much God has been opening hearts to Him around the world.” Dr. Neitzel is the executive for missions and social ministry for Lutheran Church–Canada (LCC).

While the country with the largest Protestant population remains the United States of America (where nearly half the population is Protestant), Nigeria comes in second with 60 million adherents. China takes third place with an estimated 58 million Protestants. That more than doubles the number in Germany, where the Protestant Reformation first began.

That pattern aligns closely with the Lutheran experience, as churches inspired by Martin Luther’s Reformation have spread throughout the world. A 2010 Lutheran World Federation report indicates that while Germany, the United States of America, and Sweden have the largest Lutheran populations, they are followed immediately by Indonesia, Tanzania, and Ethiopia. Likewise, the International Lutheran Council (of which LCC is a member) includes church bodies from across the Americas, Europe, Africa, Asia, and the Pacific Rim.

“Lutheranism does not belong to any one nation or culture,” said Dr. Neitzel, who hails originally from Brazil. “It’s about the Gospel of Jesus Christ. That’s a gift that God offers to all the people of earth; and, thanks to the Holy Spirit’s work, that’s a gift people all over the world are embracing.” LCC has welcomed and is currently training missionaries to reach out to ethnic communities throughout Canada. The success of this outreach is being seen not only at home but abroad as well, in the homelands of immigrants – “a great symbol,” says Dr. Neitzel quoting Martin Luther, “that ‘the Church comes from all nations.’”

Approximately half of the world’s Christians are Catholic, 37 per cent are Protestant, and 12 per cent are Orthodox. Lutherans make up 9.7 per cent of all Protestants. Of distinct denominational families, only the Anglican tradition (10.6 per cent) has a higher numbers of adherents among Protestants.

The report is available online from the Pew Research Center.

President Thomas Prachar

by Thomas Prachar

Christmas is a time of expectations, and we usually expect the same things to take place Christmas after Christmas. You take care of that last-minute shopping because Christmas just wouldn’t be Christmas without giving and receiving gifts. You make sure you have enough of the food everyone likes at this time of year, especially those cookies that go so well with the eggnog you always mix. You buy a hefty turkey. It’s never ham or beef or chicken or goose or duck or fish for Christmas—your family always has turkey! You set up the real Christmas tree you purchased, or haul the artificial tree from the basement, setting it in the same place it always has been, decorating it with the same decorations and lights. You steel yourself for the visits to and from relatives where you have to endure once again that slightly drunk and rather obnoxious uncle. You plan to go to church on Christmas Eve, anticipating a little peace and quiet after the frenzy of your Christmas preparations. At church you look forward to singing all your favourite Christmas carols so that you might finally get into that ever-elusive “Christmas spirit.”

We all have traditions our families look forward to each Christmas. Is there any wonder that depression runs rampant during the holiday season? Sometimes what we expect Christmas to be just doesn’t measure up. For some reason, the giving and receiving of gifts doesn’t seem as special this Christmas as you simply go through the motions. You’re disappointed because no store was selling your favourite cookies this year, and all the stores were out of that special ingredient for the eggnog. You purchased the store’s last turkey, and it didn’t taste as good as in other years. Because you bought new living-room furniture last fall, your Christmas tree doesn’t fit where it usually goes. Now the room looks odd without the tree in its traditional place. Your obnoxious uncle died in July, and you wish he was here, even if a little drunk. At church for some reason (you’ll have to talk to the pastor) your favourite Christmas carol wasn’t sung. How can we get into the “Christmas spirit” when our expectations aren’t met?

Our Christmas expectations may be set too high, and when the “same old thing” or what we expect to happen doesn’t, we figure we’re in for a terrible Christmas celebration. Many times we expect too much from Christmas, or too little!

We forget God often works in ways that are totally unexpected, often acting beyond our expectations. He provided a Saviour for sinful human beings, not with pomp and fanfare but having His very own Son take on human flesh. Jesus gives us much more than we expect or deserve: the forgiveness of all our sins by His innocent suffering and atoning death on the cross. And so each Christmas our God works beyond our expectations. We may expect peace on earth, presents and happiness. But Jesus gives us much more: peace, joy and blessings forevermore with Him in heaven.

At Christmas, as well as throughout the year, when we are tempted to doubt the promises of God, He does the unexpected and reassures us of His promises through His holy Word. When we sit alone at Christmas, depressed because our expectations haven’t been met, we know we are God’s dear child through the waters of Holy Baptism. When everyone in the family is arguing and there seems to be no goodwill, our Saviour does the unexpected and gives us His body and blood in, with and under bread and wine to strengthen our faith.

No matter what your expectations for Christmas, our God gives us the faith to expect the unexpected. His holiness does what our sinfulness doesn’t expect. And that means a very blessed Christmas for you!

——————–

Rev. Thomas Prachar is President of the Central District of Lutheran Church–Canada.

New seminary building in Ukraine

Reflections teaching overseas

by Edward Kettner

I arrived in Odessa on Monday, November 28. This is my fourth trip to Ukraine on behalf of LCC, and my third trip to teach seminary students. The first thing I noticed was how much easier it is to get through customs than it has been in the past. There are no longer any complicated forms to fill out; you simply show your passport and answer a few questions.

I was met at the airport by Oleg Schewtschenko, one of the pastors at the church in Odessa. Oleg was a member of the first class I taught, back in 1999. Oleg also spent several years studying in St. Catharines, so his command of English and his knowledge of Lutheran theology are excellent. In fact, he taught two courses in the previous term at the seminary.

I was taken directly to the seminary. The new building is an excellent facility. The apartment for visiting faculty is quite comfortable and the class room space is quite nice. There is also a dining room and a kitchen, where the cook prepares all of the meals for the weekdays and leaves food prepared for the students for the weekend. Though the faculty apartment has kitchen facilities, I ate all my meals with the students. The cook, Larissa, considers herself “mom” to the students, and no one goes away hungry.

I started teaching on Tuesday, and found myself quickly in conversation with the students – albeit through an interpreter. This was Irina’s first time interpreting for the seminary, and she did a fine job. I always find it a challenge (in a good way) to make sure that the students are clear about what I want them to know and are following the arguments. There are always questions, as the students are eager learners.

In the evening of the second Sunday, several of us went to see the Bolshoi Ballet dance The Nutcracker at the Odessa Opera House, which was a real treat. It was an opportunity to experience real Ukrainian culture.

As always, the experience was excellent, the students are being prepared for ministry, and I rejoice at the privilege of assisting our friends in Ukraine to prepare faithful pastors for their church and their society.

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Rev. Dr. Edward Kettner is Professor of Systematic Theology at Concordia Lutheran Seminary in Edmonton.

President Don Schiemann

by Don Schiemann

History records the rise and fall of great and powerful nations and empires. In the days of Daniel the prophet, the ancient Babylonians were at the pinnacle of power. Everyone feared them, and with good reason, as evidenced by the destruction of Jerusalem and their enslavement of the Israelites. In Daniel’s dreams, however, he was shown by God that the Babylonians would be succeeded by the Persian Empire; the Persians would be succeeded by the Greek Empire; and the Greeks would be succeeded by the Roman Empire.

After the Roman Empire, we see other kingdoms even more powerful: the Holy Roman Empire, the Napoleonic Empire, the Austro-Hungarian Empire, the British Empire, the German Third Reich, the Union of Soviet Socialist Republics, the United States of America.

What does the future hold? Any speculation is dangerous. The recent and sudden demise of the regimes in Egypt and Libya remind us that the course of human history is beyond prediction. At best, we can only say that nations and kingdoms come and go and no human institution or political entity is permanent.

Even on the grand scale of human history, we are constantly reminded of our own mortality and that the world is not infinite. All things will end. The Bible tells us, “As for man, his days are like grass; he flourishes like a flower of the field; for the wind passes over it, and it is gone, and its place knows it no more” (Psalm 103:15, 16).

What will things be like at the end? People have a natural curiosity. The disciples asked Jesus, “Teacher, when will these things happen? And what will be the sign that they are about to take place?” (Luke 21:7). Jesus gave the disciples general signs. He told them there would be wars and rumours of war; earthquakes and famine. All these would be like increasingly worse symptoms of a fatal disease. As for the exact time, Jesus said, “Concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only…For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man (Matthew 24:36-39).

On the one hand, we are not told the specifics of the when and the how; but the Bible tells us enough that we can look forward confidently to the end, whether the end of our own life or the end of the world. “To Him who loves us and has freed us from our sins by His blood and made us a kingdom, priests to His God and Father, to Him be glory and power for ever and ever. Amen. Behold, He is coming with the clouds and every eye will see Him” (Revelation 1:5b-7a).

The season of Advent encourages us not only to celebrate the first coming of our Saviour into this world, but also joyfully to anticipate His Second Coming. In Christ we have the assurance of forgiveness, life and salvation. Based on this promise we can look forward confidently to the final coming of Christ’s everlasting kingdom with full assurance that we are members of that kingdom and will reign with Him forever.

——————–
Rev. Don Schiemann is President of the Alberta-British Columbia District of Lutheran Church–Canada.

President Robert Bugbee (LCC), Bishop John Bradosky (NALC), and President Matthew Harrison (LCMS) in discussion. (Photo courtesy of Joe Isenhower Jr., LCMS Communications)

by Mathew Block

The Lutheran Church—Missouri Synod (LCMS) and North American Lutheran Church (NALC) officially began dialogue in a series of meetings December 15 -16 in St. Louis, Missouri. Among those present were President Matthew Harrison of the LCMS and Bishop John Bradosky of the NALC. President Robert Bugbee of Lutheran Church–Canada (LCC) was also in attendance as an observer at the invitation of LCMS and NALC leaders.

This marks the first high-level meeting between the LCMS and NALC since the latter’s founding in 2010. In 2009, the Evangelical Lutheran Church in America (ELCA) narrowly voted to approve gay marriage and allow non-celibate homosexuals to serve as clergy – a move which left many individuals and congregations contemplating leaving the denomination. In August 2010, a number of disaffected congregations officially founded the NALC. And while sexuality was the surface issue, Bishop John Bradosky explains in a recent Canadian Lutheran article that “the far deeper issue [was] the authority of Scripture.” Little more than a year into its existence, the NALC now counts more than 100,000 individuals and 300 congregations among its membership.

President Bugbee’s attendance at the dialogue was considered particularly important as a number of disaffected Evangelical Lutheran Church in Canada (ELCIC) congregations have begun to express interest in joining the NALC. In June 2011, the ELCIC followed in the steps of its American counterpart, voting to approve the blessing of same-sex marriages and open the pastorate to practising homosexuals.

Upon the conclusion of the LCMS-NALC meetings, President Bugbee reflected upon the fruitfulness of the dialogue:

“I am deeply grateful to President Harrison and Bishop Bradosky for welcoming Lutheran Church–Canada into their first round of discussions. Although there are serious theological issues that divide these groups, the whole experience was quite heartwarming. We were all able to speak very honestly, and I did not have the sense that we were talking foreign languages to each other, as often happens when one interacts with mainline liberal churches who are increasingly setting God’s Word aside. There is a sincere desire on the part of NALC’s leaders to proclaim Christ as the Saviour of the world, and to honour the Scriptures as God’s written Word.”

The other participants took a similarly positive view of the discussions, according to the LCMS Reporter. President Harrison called the dialogue “a rather joyous surprise.” He further commended his NALC counterparts, saying they “fervently desire to take the Scriptures and the Lutheran confession seriously” and that they “share our own convictions on fundamental issues of life and sexuality.” Bishop Bradosky expressed gratitude to the LCMS for hosting the event, saying the discussions “transcended all our hopes and expectations.”

President Bugbee concluded his statements by noting the following: “Since former ELCIC congregations have begun to join the NALC, Lutheran Church–Canada has a strong interest in watching NALC’s development to see whether we can work together in any way. I’ll be grateful if members of the Synod hold these ongoing discussion in their prayers, as I am doing.”

The next round of discussions is scheduled for May 7-8, 2012, and will be hosted at NALC headquarters in Hillard, Ohio.

——————–

Mathew Block is editor of The Canadian Lutheran and Manager of Communications for Lutheran Church–Canada.

by Jim Chliboyko

One wouldn’t think a nativity scene—the traditional depiction of the evening of Christ’s birth—would provide too much mileage for comedy. But that didn’t stop Mr. Bean. There’s a famously cheeky (and slightly naughty) bit during Merry Christmas Mr. Bean, in which the man-child decides to play with a nativity display at Harrod’s (department store), killing time while shopping, eventually introducing the infant Jesus to a helicopter, a tank, a T. Rex, and Doctor Who’s old enemy, the Dalek. Mr. Bean has his oblivious fun with it until security chases him away.

The bit works (or doesn’t, depending on your taste) because of the universality of the nativity scene, or crèche; everybody knows what the nativity scene is, just as they know there were no helicopters in Bethlehem all those years ago.

But the Nativity scene isn’t just something that decorates department stores or fills up space or appears in churches during the Christmas season; it’s an art form hundreds of years old. And for some, it is a very important art form.

“The role of Christian art is to teach what Scripture says. It’s a teaching tool” says Rev. Ted Giese, associate pastor at Mount Olive Lutheran Church in Regina. With an undergraduate degree in fine art, he has written two theses on art and the church. “The best Christian art does this in a way that doesn’t confuse but enlightens.”

The role of Christian art is to teach what Scripture says.

And, using that same thinking, the nativity scene tells the story of Christmas and Epiphany focusing on the humble place where God became man.

The Latin word ‘cripia,’ means ‘manger.’ From cripia descend the words crèche and crib, and other words synonymous with the nativity scene.

According to an organization devoted to the crèche, “the earliest representation of the Nativity can be seen in a fresco found in the catacombs of St. Priscilla (in Rome), 2nd century AD, portraying the Mother and Child, the Three Wise Men and Saint Joseph or perhaps the prophet Isaiah, and above a star with eight points.”

Evidently, it wasn’t until the 13th century the idea of the Nativity Scene specifically captured people’s imaginations. Certainly, the mother-and-child portraits were a common theme, but for an actual depiction of the birth of Christ, St. Francis of Assisi often receives credit for pioneering the art form. Specifically, St. Francis began with what’s known today as a living nativity scene, the first one of which he presented in 1223 in Greccio, Italy, a town in the middle of the country (and a place which today has Bethlehem as a sister city), a mere three years before his death.

According to The Life of Saint Francis, by St. Bonaventure, “in order to excite the inhabitants of Grecio (sic) to commemorate the nativity of the Infant Jesus with great devotion, [St. Francis] determined to keep it with all possible solemnity; and lest he should be accused of lightness or novelty, he asked and obtained the permission of the sovereign Pontiff. Then he prepared a manger, and brought hay, and an ox and an ass to the place appointed. The brethren were summoned, the people ran together, the forest resounded with their voices, and that venerable night was made glorious by many and brilliant lights and sonorous psalms of praise.

The man of God [St. Francis] stood before the manger, full of devotion and piety, bathed in tears and radiant with joy; the Holy Gospel was chanted by Francis, Levite of Christ. Then he preached to the people around the nativity of the poor King; and being unable to utter His name for the tenderness of His love, He called Him the Babe of Bethlehem.”

The popularity of the scenes spread outward from Greccio, but carved or sculpted figures eventually replaced (though not totally) the humans and animals. And the art form has changed dramatically over the years in other ways.

In the World Council of Churches chapel (Geneva, Switzerland)

An organization devoted to the art of the crèche, the US-based Friends of the Creche, recently held its annual meeting in Toronto, the first time Canada has hosted. It’s a fairly new organization which established itself in the last decade.

According to its literature, “The American organization is part of a worldwide organization started in Europe in the early 20th century as people became aware of collections of crèche figures created by some of Europe’s finest artists being broken up and sold in the antique market, while others were simply left to deteriorate.”

“Actually, I think the inspiration came from several European societies, some of which have been flourishing for hundreds of years,” said Mike Whelan, president of Friends of the Creche. “I like to say that there’s fifteen Old World societies and three New World ones. The European focus is more on people who build them and create them; the North American group is more for the collector-types.” The group’s start was low-key.

“We had a newsletter before we had a group,” said Whelan. “Rita (Bocher) in Philadelphia saw a need for a newsletter. It sounds hokey, but we actually met in Bethlehem, Pennsylvania, in 1999…and there’s a Moravian church near there with an exhibit. Bethlehem seemed like a perfect place.”

Whelan’s own fascination with the nativity began in his youth. He had a handy uncle who did some carpentry on the side, and who made a stable for him. Whelan, at the age of seven, bought some figures for his own nativity scene at a local dime store.

“For me, there’s always been an interest in it; I’m not sure why. Six or seven must have been a formative age. The same thing seems to run through our membership.”

David Guy is a member of Red Deer’s Mt. Calvary Lutheran Church, and is also deeply interested in the crèche. He, too, attended this year’s convention in Toronto.

“I don’t know how many sets I have anymore. Maybe 350 to 400,” says Guy. “I set them up in the church, then open it to the public. There are scenes from different materials, scenes from different countries. I actually get most of mine from eBay, but not necessarily from the Canadian or American eBay sites.”

“I don’t have enough room to put them all out anymore, so I try to rotate some stuff, and try to keep it as varied as I can.”

Guy became involved with collecting nativity art at a later age than Whelan, but it became an important part of his life. “I’ve always been interested, but the collecting started 10 years ago. I got into a very bad depression. I couldn’t think, couldn’t concentrate. But working with the nativity sets gave me something to concentrate on. I think God gave me something to do. It was something I could work with.”

In the village church of Leukerbad, Switzerland

Today’s crèche can take many forms depending on the artist’s whimsy, craftiness, skill or the materials available.

“One I have from South America is basically made out of recycled car parts,” says Whelan. “The hay in the manger is spark plug wires, and the infant Jesus is basically part of a spark plug.”

Whelan also talks about nativity scenes made out of everything from recycled aluminum pop cans to a Vietnamese item made from mother-of-pearl.

“One of the very unique ones I have is made of fine sawdust and oxblood,” says Red Deer’s Guy, who compares it to Bakelite. “It’s made in late 1800s inFrance.”

Of course, many of the pieces from poorer countries have a purpose other than celebrating the birth of Jesus. Says Whelan, “The third or fourth dimension of this is that a lot of people support mission projects throughout the world (through the purchase of nativity art).”

“I have one made out of orange peels from Columbia,” reported David Guy. “That one I got from a gentleman I know in Salt Lake City. His family buys directly from the artist and sends the money back to the artist.

While an 800-year time span can lead to all sorts of changes in one discipline, Whelan thinks he can sense a recent shift in how people regard the art form.

“I have to say, I think after 9/11 I saw things change a little bit. I think people started to see things differently. If you ever shop for Christmas cards, you may have seen one little section for religious cards (before), but that section is growing a little more.”

Whelan insists his group isn’t at all political. To be sure, some political issues have arisen in the past with nativity scenes, but aside from the occasional act of destruction, mischief or the rare high-profile protest, Whelan downplays anything negative in relation to the scenes.

“Here and there maybe you get some vandalism with public displays,” says Whelan. “A friend tells me people like to steal the infant. For the most part people who come to exhibits are people who… want to come there.”

It’s impossible to say what St. Francis of Assisi had in mind when he arranged his first Nativity scene all those years ago—whether he was trying to create a full-blown tradition or a one-off production. But almost 800 years later, much of the Christian world still devotes time and energy to this category of Christian art.

If St. Bonaventure was correct, and St. Francis’ efforts were merely to generate some excitement about commemorating the birth of Jesus, it seems he just might have—788 Christmases later—been on to something.

——————–

Jim Chliboyko is a freelance writer in Winnipeg.

Photographs by Ian Adnams.

Jesus knocks, but occupants inside don’t always hear

by Robert Bugbee

The words appear in red letters in special editions of the Bible: “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me” (Revelation 3:20 NIV). They are red because Jesus is speaking. Even though He had returned to heaven and was unseen by people, the words His Spirit moved St. John to write in the last book of the New Testament came straight from Him.

Sincere people sometimes misunderstood them, as though Jesus were saying this mostly to unbelievers. If you read the surrounding verses carefully, you see what’s really happening. Jesus speaks here to members of a church. These were men and women who had heard His message and believed it. They had been gathered into God’s family. It is not only unbelievers who need a “wake up call” from the Lord’s Christ. Sometimes those who consider themselves comfortable and well-situated must face the fact they are treating Him like a man they’ve left outside on the front steps. A closed door is in the way between them and Him. He doesn’t force them to open. He doesn’t kick the door in.

It is not only unbelievers who need a “wake up call” from the Lord’s Christ.

But He stands there, just the same. Calmly and firmly He knocks and knocks. The occupants inside don’t always hear. Picture them talking on and on for hours and days about many things, as people often do. See them fill their ears with the sound of other people’s chatter back to them. Noise fills the air, and they are oblivious to the One on their doorstep. He could choose to answer with threats. Worse yet, He could turn and walk away for good.

But He stands there, though a long time may have gone by. With a seeking, aching love He’s not letting up. He sticks it out on the steps. He knocks and knocks.

It’s a Christmas gift from God whenever you can ponder the words, “Here I am! I stand at the door and knock.” This is where Advent and Christmas want to take you. Christmas is not intended to be just an annual replay of old traditions, decorations and food, soothing as they may be. It’s not only the recitation of a touching story about a poor man and wife who stumbled into Bethlehem long ago as if it were a sweet, ancient fairy tale.

Bethlehem’s little Christ grew up. He trusted and preached and helped and cried; He invited and warned and welcomed. He died to carry your unpayable debt. He came alive in power. The Christmas good news and the Bible’s other messages of Him are there to show He has made His way to you again. He’s on the front steps. Even if you’ve been too busy to clue in to His presence there, calmly and firmly He knocks and knocks.

He’s not there primarily to scold you. To be sure, the words He spoke to His careless children are sobering. You and I ignore them at our peril. Still, the One who knocks is ready instead to bring love and help right in the door. “If anyone hears my voice and opens the door, I will come in and eat with him, and he with me,” He says. Sharing a meal was a deep thing in Bible times. This was not some business lunch where one person tries to sell something to another. It’s not a quick trip past the drive-through window. Sharing a meal was about giving honour and acceptance to a companion at the table. It was like giving something of your heart to the one seated across from you.

This is what Jesus yearns to do this Christmas with you, dear friend. He brings the honour and acceptance you don’t really deserve, but which He holds out to you as a priceless gift through the pardon He bought with His dying and rising. He offers you the love of His heart; An open ear that pays careful attention to your cries and troubles; eyes to see things going on around you for what they really are; strength to stand up to the forces that would grieve the Lord and wound other people.

He wants to come closer to you than you can possibly imagine.

“I will come in and eat with him, and he with Me,” He says. He wants to come closer to you than you can possibly imagine. He invites you to press in close to Him, too, perhaps closer than you have ever been before.

I ask God to give me such a Christmas. He knows I need it. I pray He gives such a Christmas to you also. Anything less wouldn’t really be Christmas at all.

——————–
Rev. Dr. Robert Bugbee is president of Lutheran Church–Canada.

Rev. Warren Hamp

In its first meeting since Lutheran Church–Canada’s (LCC) 2011 convention, the Commission on Theology and Church Relations (CTCR) elected Rev. Warren Hamp (Faith, Kitchener) as its new chairman and Cliff Pyle (Grace, Saskatoon) as its secretary. The previous chairman and secretary of the CTCR had reached the end of their terms.

Among the items under discussion were two resolutions passed at the 2011 convention: the first regards the development of a program to train missionary evangelists, and the second the creation of a mechanism to allow LCC members to respond to CTCR study documents.

The CTCR is responsible for providing guidance to LCC in matters of theology and relations with other church bodies. The commission consists of the president of LCC, a faculty representative from each of Synod’s two seminaries, two elected clergy members, and two elected laypersons. Current members include President Robert Bugbee, Dr. Tom Winger, Dr. Stephen Chambers, Dr. James Dimitroff, Rev. Warren Hamp, Paul Walrath, and Clifford Pyle.

Reports prepared by the CTCR are available online at LCC’s website.

by Mathew Block

The legal status of euthanasia is once again under debate in Canada, as Gloria Taylor and a number of other plaintiffs (including the British Columbia Civil Liberties Association) take the government to court over the issue. Gaynor, a sufferer of Lou Gehrig’s disease, is challenging Canadian laws which make physician-assisted suicide illegal. The case, Carter vs. the Attorney General of Canada, is now before the Supreme Court of British Columbia.

The court case follows on the heels of the publication of a Royal Society of Canada report which calls for the legalization of euthanasia. “Both assisted suicide and voluntary euthanasia should be available,” the authors write. “The federal government should modify prohibitions on assisted suicide and voluntary euthanasia in the Criminal Code, so that… they are legally permissible.”

That conclusion has many decrying the objectivity of the government-initiated report. “It is not ‘a careful, balanced review of various pros and cons of decriminalization of physician-assisted death from well-reasoned ethical and legal standpoints’,” writes Margaret Somerville in a recent Montreal Gazette commentary. “It is an unabashed pro-euthanasia manifesto.”

Somerville, a prominent bio-ethicist and founding director of the Centre for Medicine, Ethics and Law at McGill University, goes on to argue that the legalization of euthanasia invariably leads to a diminished societal value of human life. She further notes the potential for abuse of euthanasia to target vulnerable segments of the population, including the elderly and the disabled.

The lawyer representing the government in Carter vs. the Attorney General of Canada argued much the same thing last week in an appearance last week before the Supreme Court of British Columbia. “We do not condone the taking of life,” she said, suggesting the legalization of euthanasia would create “a fundamental shift in societal values.”

President Clifford Pyle of Lutherans for Life Canada expressed the following ways in which Canadians might make a difference. “We are asking Canadians to do two things,” he said. “First, and most importantly, take this in prayer to God – that He would be watching over the situation, guiding it for good. Secondly, express your concern publicly. Write letters to the editor. Sign the Euthanasia Prevention Coalition’s petition. Ask your elected officials to express their disapproval. Let the courts know that euthanasia is not an option in Canadian society.”

Parliament has repeatedly rejected calls for the legalization of euthanasia, most recently voting down a private member’s bill in 2010. The current situation differs in that this time the legal status of euthanasia will be decided by the courts rather than by elected officials.

“…but [Jesus Christ] made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, He humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on Him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth…” (Philippians 2:7-10). 

by Carlos Lange

Many Christians are born with a talent for leadership. They soon realize, still in their youth, they enjoy taking initiatives and leading a group. They come up with ideas and plans of action and don’t shy away from “pitching” them to their peers. They notice the group often accepts their leadership, either through formal election to a leadership position or simply by following their suggestions and supporting their ideas. These leaders are eager to serve God with their talent, but there is one lesson they need to learn to better answer their call: the toughest lesson of all—humility.

Simply having talent is not enough. Any activity, professional or not, from the sciences to the arts, including leadership in the church or in the world, requires specific training to go along with talent. Pastors receive training during their years at seminary. Congregations and districts organize training for other church leaders at seminars. Leadership is also a popular topic for books. Usually, these seminars and books focus on a deeper understanding of Scripture, on a more intense communion with God, and on the characteristics of a good leader.

If we examine the leaders in the Bible, God often tells us how they too received training. For example, Moses studied in the most advanced university of ancient times—the royal house of Egypt. Joshua learned from Moses, and Elisha learned from Elijah. David learned to trust God at home as the great-grandson of Ruth and Boaz. But his leadership training came in the armies of Saul, Israel’s first regular army. Peter learned from the Teacher of teachers, whereas Paul first sat at the feet of Gamaliel, then later Jesus Himself. While the Bible doesn’t record any formal training for others, such as Abraham and Jacob, they enjoyed a personal relationship with God and were head of their families and of a large number of servants. In short, even the great leaders of God’s people required years of training to perform their role.

Even the great leaders of God’s people required years of training to perform their role.

Despite all this training, leaders are afflicted with a specific temptation and the enemy of God knows how to exploit it. Abraham could not stand idle, simply waiting for God to fulfil His promise. He tried to “lend God a hand” with the help of Sarah’s servant.

At seventeen, Joseph was still too young to lead his older brothers, but he showed plenty of arrogance in taunting his brothers and boasting of his dreams that foretold his future position of authority. He was such a nag his brothers did not tolerate him and tried to get rid of him.

The disciple Simon Peter had a long list of failed impulsive actions, from harmless ideas, such as setting up camp at the mount of transfiguration, to trying to dissuade Jesus from the plan of salvation, or trying to defend him with a sword at the Mount of Olives.

Of all these examples, Moses is perhaps the easiest to follow. He graduated from the best university in the world of his time and trained at the house of Pharaoh specifically to become a leader. At 40 he was at a mature age, but not too old, and from a human perspective, he had learned everything there was to learn to become a perfect leader, speaking and acting with recognized authority. He considered himself so ready he could not understand why God was not setting in motion His plan of deliverance. After all, Moses saw the suffering of an enslaved people, felt compassion for them, and was anxious to take on his role as leader of the people of God.

Moses also tried to “lend God a hand” by attacking an Egyptian oppressor and hoping to lead a rebellion. But his attempt backfired. What was missing? Why did God not consider Moses ready for his mission?  There was still a final lesson Moses had to learn—the toughest lesson.

Moses, perhaps the greatest leader of all time, took 40 years to learn a single lesson: humility before God. When he was finally ready, he looked very different to human eyes. He was a shadow of the once self-confident and proud leader. God, however, considered him finally ready to take on His task. And Moses served God faithfully for another 40 years, only vacillating once, which cost him his entrance into Canaan.

This pattern seems common among the leaders of God’s people; they need a long time to learn humility. Abraham only received the son of the promise when he was 100 years old after exhausting all rational hope of conceiving through natural means. Joseph endured many years in jail undeservedly until he had learned true humility. And he learned it so well he did not abuse his powerful position when he finally had opportunity to seek vengeance against his brothers. There was no trace of the arrogance from his youth when he embraced his brothers and cried loudly while he revealed himself as the second most powerful man of his time.

As with Moses, it took 40 years to teach humility to the nation of Israel (Deut. 8:2), whom the Lord had chosen to lead all who worshipped Him from all nations at that time. During these 40 years Joshua also learned to be humble so he could succeed Moses.

In other cases God thought it better to apply a continuous treatment against pride. For example, David had a life filled with battles and conflicts which caused him much anxiety, as we see in his Psalms, and prevented his soul from becoming exalted, despite his many conquests.

Elijah did not have even a small break to enjoy his tremendous victory over the prophets of Baal, but fled for his life seeking refuge in Mount Sinai. He continued living under constant threats on his life, something common among all prophets of God. If we look in the New Testament, we see our Lord rebuking Peter several times for his impulsive actions, but his denial of Christ finally taught him humility and dependence on God’s grace. No previous misstep had moved him from his assumed leadership among the disciples—always first to take action. Peter’s denial, however, so broke his spirit that Jesus had to repeat His call three times to reassure him. On the other hand, Paul lived with a permanent “thorn in the flesh” to curb his pride and strengthen his reliance on God’s grace. These examples help us understand what Jesus means in Mathew 18: whoever humbles himself like a child is the greatest in the kingdom of heaven.

Why does it take so long and why is it so hard for a leader to learn humility? Leaders are often obstinate and derided as a “know-it-all.” However, they soon realize this ability to make decisions and to point out directions when others feel uncertain and disoriented makes people follow them. While followers may have conflicting opinions or no opinion at all, the leader is expected always to have a clear position whether he or she is democratic or autocratic. In addition, in any situation there will always be divergent opinions and leaders will often be accused and ridiculed by those who disagree with them. After a while the leader becomes used to this because part of leadership requires making unpopular decisions when proper and necessary. The leader usually believes she will be vindicated in the future and hopes all followers, even those who now disagree, will one day be thankful.

Why does it take so long and why is it so hard for a leader to learn humility?

Unfortunately this stubbornness, which leaders prefer to call “inner strength” and zeal, is sometimes abused when it leads to the arrogant belief that one knows better and there is no need for advice or admonition. This attitude is always inappropriate when it goes against the clear will and instruction of the Lord, as happened when Moses struck the rock in Meribah. While humility can curb such obviously misplaced pride, its true benefit is revealed in situations that are not obvious violations of God’s will. Without humility, Moses may not have listened to the advice of his father-in-law and may not have delegated his role as judge to officers from among the people. More strikingly, only  a humble leader would know how to respond correctly when hearing God venting His righteous frustration, threatening to destroy all followers and making a new nation out of the leader’s descendants (Num. 14:15). Out of humility Moses fulfilled his duty as prophet and pleaded with God for the people.

If it took great heroes of faith many years to learn humility before God, what chance has a leader today? Leaders have the promise that God will teach them and guide them in the right path (Ps 25:12, Ps 32:8). Because of this promise, they can approach God for wisdom and direction with confidence that He will answer because it pleases Him (Jas 4:3). Sadly, while God is faithful, we often are not, and miss out on God’s blessings for lack of asking (Jas 4:2). It is precisely because leadership and humility appear incongruent that we will not find many leaders who kneel and pray to become more humble. From their point of view they would be better leaders if they just had more wisdom to make the right decision at the right moment. Their plan would succeed if they could persuade the others that it is vital and will work. Leaders feel compelled to pray for these gifts and for perseverance, courage, strength of will and of character, faith, intelligence, health and similar things. Note that all items in this list are considered positive attributes and they are usually associated with winners. In contrast, humility tends to be considered a negative attribute and, along with uncertainty, weakness of spirit, fragility, and sensibility, it tends to be associated with losers. After his failed attempt to lead a Hebrew uprising, Moses must have reflected about the causes that prevented his plan from succeeding. We can speculate about what may have crossed his mind, but he almost certainly did not think: if I had only been more humble, God could have used me to lead the people.

In my youth I attended several leadership workshops and I read several books on the subject. None, however, included humility as a topic. Some addressed the need for compassion, others lectured about God being strong when we are weak, but this weakness was usually seen as a limitation of the leader’s ability. Perhaps one can’t learn humility in a seminar or from a book but only in practice and over a long period of time.

Fortunately, to the leaders God calls He makes a promise, hidden behind the threatening tone of the verse in Psalm 32: “if you are stubborn like a horse or a mule, I will be forced to lead you by bit and bridle on the right path.” For a long time, I saw this verse as a threat that follows a promise as we often find in the Psalms (cf. Ps 18:27). Now, in this verse I recognize a promise from a God who loves us like a father and cares about us. Even if leaders fail to seek God’s guidance or fail to ask for what they really need, such as humility, God will not let them go astray. The process may be lengthy and painful, but for the faithful leader it is comforting to know God will discipline if necessary (Dt 8:5; Pr 13:24), to guide leaders to the right path.

Like Paul, leaders struggle with the conflict between the flesh and the spirit (Rom. 7). Even though leaders may know the theory and teaching about humility, they find in their sinful nature a resistance to being humble. But zeal for God’s plan and will makes Christian leaders accept the Father’s discipline—painful as it may be—to help learn the toughest lesson: humility.

“Wisdom’s instruction is to fear the LORD, and humility comes before honour” (Prov.15:33).

———————–

Carlos Lange, PhD, PEng, is an associate professor in the Department of Mechanical Engineering at the University of Alberta. He is a member of Riverbend Lutheran Church in Edmonton. This article was originally published in Portuguese by the Evangelical Lutheran Church of Brazil.

Concordia Lutheran Theological Seminary

During a recent online conference, the Board of Regents of Concordia Lutheran Theological Seminary (CLTS) in St. Catharines decided the seminary cannot continue operating under temporary leadership. Therefore, following approval from Lutheran Church–Canada’s Board of Directors as mandated in LCC’s Handbook, it has issued a call for nominations for president. Since the resignation of its president in 2008, Rev. Dr. Thomas Winger has served as acting president.

“The board believed it premature to begin searching for a new president before LCC’s convention in June 2011,” noted Rev. Robert Krestick, chairman of the Board of Regents. At the convention delegates gave solid support to a Memorandum of Understanding reached by LCC’s two seminaries and Synod’s Board of Directors which provides for cost efficient and sustainable seminary education. Rev. Krestick pointed out that the memorandum includes “a commitment to investigate institutional merger of the seminaries, but this possibility remains well in the future, and efficient operation of our seminaries is an immediate and ongoing need.”

In addition to concern over temporary leadership, the regents noted that a report by the Association of Theological Seminaries obliges the seminary to fill the office of president to retain its accreditation.

The Memorandum of Understanding commits CLTS and its sister seminary, Concordia Lutheran Seminary in Edmonton to a joint budget cap. The board believes it can call a president for CLTS and keep within the limit which may entail looking at a part-time president position or a president who carries a significant teaching load.

“The Board of Regents has decided that the process of nominations and a proper search will uncover what the possibilities might be,” said Rev. Krestick.

He asks all members of LCC to “think deeply about this great need, to pray about it, and to provide guidance to the board.”

Nominations may be submitted by congregations, the Board of Directors of synod, and by the seminary faculty, and must be received by February 18, 2012. Send nominations to:

Rev. Brian Dunlop,
Secretary, CLTS Board of Regents
136167 Concession 8
Desboro, ON  N0H 1K0
Email: flc@packetworks.ca

by Ian Adnams

The English language is perplexing at times, especially as it reflects cultural leanings. At this time of year we hear a lot about gifts. People are busy looking for the perfect Christmas gift for a loved one. Christians celebrate God giving the gift of His Son to rescue us from our life of sin.

Lately, in some advertising I’ve noticed a curious addition to the concept of gift and it has even crept into our own Christian phraseology—the concept of “free gift.” This implies that there must be something called an “unfree gift.” I checked dictionary.com and found the following definition for gift: “something given voluntarily without payment in return, as to show favour toward someone, honour an occasion, or make a gesture of assistance; present.”

It’s easy to see where the skepticism about the free-ness of gifts creeps in. According to the popular Christmas song “Santa Claus is coming to town” whether we receive gifts is dependant on being bad or good, “so be good for goodness’ sake.” If you have to do something to receive something, it’s not a gift; it’s a reward or even payment.

I’m not sure the “free gift” a department store had for me once I paid the $6.99 shipping and handling fee was a gift. If it was, you’d think they would find a way to get it to me.

A recent TV advertisement features a young girl quizzing a bank teller about the true nature of the institution’s “free” services. The employee assures her that everything advertised as free is without charge. “You wouldn’t lie to me would you?” she asks. “Because if you do that would make you a bad person.”

Then there’s the old saying “There’s no such thing as a free lunch.” In other words, whatever you want, you have to work for it.

Is it any wonder in a society so distrustful of anything free people fail to grasp the essence of God’s grace? A Canadian newspaper now features a section where people can report acts of “grace” like someone ahead in the drive-thru at Tim Horton’s who pays for your coffee. For some, that’s as close to understanding grace as it gets.

What we’re dealing with here is an unmerited gift from God. While we were still His enemies, He called us into His family. Think about people you really don’t get along with and imagine – out of the blue – inviting them to become part of your family, opening your heart and loving them as if they were your own child. That’s nothing compared to what God did for us in Jesus Christ.

What we’re dealing with here is an unmerited gift from God.

And God’s pursuit of this relationship is relentless. From the moment of Adam and Eve’s disobedience and rebellion, God has done everything to bridge the chasm created by their sin and ours. He used every means imaginable to express His love for humanity finally humbling Himself to the point of becoming one of His creation – a baby – Jesus whose birth we celebrate. God the father Almighty, Creator of heaven and earth encased in human flesh, entering the world totally helpless. Why? So that He could repair the relationship with a creation that wants nothing to do with Him.

His rescue plan that saves us from sin and the eternal death sentence we deserve comes directly from His heart. We don’t do anything, because we can’t. Nothing we do can ever earn His favour and forgiveness. It’s a nice gesture to buy someone coffee unawares, but it does nothing to earn ‘points’ with God. He’s not interested in what we do; He is interested in who we are, whose we are and how our lives reflect His love not our love.

God’s forgiveness that reconnects us with Him is a gift. To call it a free gift is redundant. To say it is an unearned gift betrays our misunderstanding of the word gift.

Out of perfect love God gives to us His forgiveness, a gift He established by allowing His son Jesus Christ to take on our sins, suffer and die despite living a perfect life. That He rose from the dead shows that He defeated our final enemy for us. He did it all and God gives to us new life and eternal life through the water and Word in baptism. He strengthens our faith through His own body and blood in Holy Communion and speaks to our saint-yet-sinner souls through His Word. His grace takes care of our every breath and daily bread.

At some time this season you will likely sing or hear the carol “O Little Town of Bethlehem.” The third verse says it all:

How silently, how silently
The wondrous gift is given!
So God imparts to human hearts
The blessings of His heaven.
No ear may hear His coming,
But in this world of sin,
Where meek souls will receive him still,
The dear Christ enters in.

God gives us a gift. All we do is receive it. “God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life. For God did not send His Son into the world to condemn the world, but to save the world through Him” (John3:16-17).

"Perfect Holiday" - Tara Lyn Hart

The Christmas album with a good cause is back for another season.  “Winter Wonderland” and “The Very First Christmas Gift” are the latest singles from Tara Lyn Hart’s album “Perfect Holiday” to be released for radio airplay. The album was first released in time for Christmas 2010 and marked a return to the recording studio for the St. Catharines-based performer after a six year hiatus. Proceeds from the sale of the album and airplay of its songs go to Concordia Lutheran Theological Seminary (CLTS) in St. Catharines where Tara Lyn’s husband Perry is a student. The album also features violinist Dianne Humann, a member of the Niagara Symphony Orchestra and wife of retired CLTS professor Rev. Dr. Roger Humann.

The songs, which are both Christian and festive in nature, have already been getting airplay in the early days of the Christmas season. EZ Rock Niagara 105.7 (CHRE-FM) in St. Catharines has been spinning the tunes as part of their temporary all-Christmas music format. Tara Lyn thanks the station for its support and urges listeners in the Niagara region to call in a request of either of the songs. The album is getting some Lutheran fans south of the border too. Earlier this year, Lutheran Church–Missouri Synod President Matthew Harrison purchased a copy while visiting CLTS.

Tara Lyn Hart’s roots in the Canadian music industry run deep. Following childhood performances in church and talent competitions near her hometown of Roblin, Manitoba, she went on to have a three year contract with Sony Music. This opportunity allowed her to enter the music scene in Nashville where she would eventually perform at the Grand Ole Opry. In 2000, she won the Canadian Country Music Association’s Rising Star award and was further nominated for two Juno Awards for the title track on her album “Stuff that Matters.” She also ran a successful performing arts school in Cobourg Ontario from 2002 to 2008.

The album “Perfect Holiday” costs $12 and can be ordered by calling CLTS at (905) 688-2362 or emailing the seminary at Concordia@brocku.ca. It can also be purchased online at Tara Lyn Hart’s website.

Most of us have received a report card at some point and know how intimidating it can be to open the envelope. Whatever other feedback teachers give, report card time is the moment of truth. We finally see exactly what our teachers think of our efforts. Are we faithful students, doing our best to learn what we were supposed to?

No doubt we can get pretty wound up over school report cards. But what if God handed out report cards in the same way? What might He say about our spiritual progress?

In some ways, the events surrounding Christ’s transfiguration recorded in Matthew, Mark and Luke might be considered a kind of celestial report card from the Father on the progress of His Son. God thunders from the clouds, “This is my beloved Son, with whom I am well pleased; listen to Him” (Matthew 17:5 ESV). God, for the benefit of Jesus’ disciples, announces His evaluation of His Son’s work… and it is a definite A-plus. The Father affirmed Christ’s faithfulness to Him throughout everything He had done in His earthly mission.

Just as Christ is faithful to the One who sent Him, as God’s people, we are called to be faithful to God.

Just as Christ is faithful to the One who sent Him, as God’s people, we are called to be faithful to God.

In this final article on the core values of Lutheran Church–Canada, we consider faithfulness: “In faith, as Christ’s ambassadors,” our vision statement reads, “we value faithfulness.” We learn from the Saviour, whose faithfulness is affirmed by the Father, how we can also be faithful in our service to Him who has brought us into the kingdom of His Son.

If your paper carrier skipped your house every second day, would you consider him or her faithful? If you failed to come to work three or four times a month, would your boss consider you faithful? If you missed a couple of mortgage payments during the year would the bank consider you faithful?  If you failed to show up at home once or twice a month would your spouse consider you faithful?

Faithfulness is not good intentions about doing the right thing. Even managing to do the right thing most of the time doesn’t make you faithful. True faithfulness is loyalty that never fails or falters—the kind of loyalty we only see in Jesus Christ. When He speaks of His work, He says, “I have come down from heaven, not to do my own will but the will of him who sent me” (John 6:38 ESV). He held Himself accountable to His Father in everything He did.

If Christ had faltered at any point, decided the way of the cross was too much and the Father’s will too hard, He would not be what the author of Hebrews calls Him: “the Apostle and High Priest of our confession, who was faithful to Him who appointed Him, just as Moses also was faithful in all God’s house” (Hebrews 3:1-2 ESV). If His life showed the smallest hint of sin, then we could never be sure of our salvation. Only the death of the sinless Son of God could redeem sinful people like us. Only a Perfect Sacrifice could save our fallen world.

When Jesus was in the wilderness, the devil tempted Him to forsake faithfulness to the Father. Luke writes, “And the devil took him up and showed him all the kingdoms of the world in a moment of time, and said to him, ‘To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will. If you, then, will worship me, it will all be yours’” (Luke 4:5-7 ESV). In effect, Satan offered Jesus the very world He had come to redeem—everything He wants, without suffering the pain of the cross. All He had to do was bow down to the devil. But Christ resisted. He knew the kingdoms of the world do not belong to the devil nor are they his to give, so He rebuked Satan: “It is written, ‘You shall worship the Lord your God, and him only shall you serve’” (Luke 4:8 ESV).

Christ remained faithful to God despite temptation. And we see the Father’s assessment of that faithfulness in His words during the Transfiguration of Christ.

At this moment in time, the Father does two things. First, He affirms to Peter, James and John that Jesus is the Messiah, the Son of the Living God. “This is my beloved Son,” the voice declares from the clouds.

Second, God commends the faithfulness of the Son “with whom [He] is well pleased.” These are the same words He spoke at Christ’s baptism. That event marked the beginning of Jesus’ earthly ministry; the Transfiguration occurs near the end. The point is clear: from beginning to end, from birth to death to resurrection, Christ remained faithful to the Father. He was the Perfect Sacrifice we needed to save us from our sin. And He continues His faithful work today, interceding for us at the right hand of the Father. This is the Son in whom God is “well pleased”: an A-plus if ever there was one.

We as Christians benefit from the Son’s faithfulness. Not only has He been faithful to the Father; God in turn is faithful toward us! Again and again the Scriptures assure us of the faithfulness of God to humanity. St. John tells us, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9 ESV). Paul assures us, “If we are faithless, He remains faithful – for He cannot deny himself” (2 Timothy 2:13 ESV); and again, “God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord” (1 Corinthians 1:9 ESV). Even in the midst of spiritual struggles, we have the promise that “no temptation has overtaken you that is not common to man. God is faithful, and He will not let you be tempted beyond your ability, but with the temptation He will also provide the way of escape, that you may be able to endure it” (1 Corinthians 10:13 ESV).

The hymn writer Thomas O. Chisholm puts it well: “Great is thy faithfulness, O God my Father; there is no shadow of turning with Thee. Thou changest not: Thy compassions, they fail not; as Thou hast been, Thou forever wilt be” (LSB 809). Great is the faithfulness of God indeed. We can look ahead in hope and joy to the glory of heaven, because He is faithful. We have been washed by the blood of the Lamb in baptism because He is faithful. We are fed and nourished with the very body and blood of our Saviour because He is faithful. Through faith in the Faithful One, we hear the Father assure us in grace, “You also are my beloved child, with whom I am well pleased.”

Through faith in the Faithful One, we hear the Father assure us in grace, “You also are my beloved child, with whom I am well pleased.

God calls us to faithfulness too. As the Spirit works through the Word and Sacraments, He moves us to faithful lives before Him. Guided by His Word, we know the Father’s will, and we seek to be faithful to His calling on our lives as His children. The same is true for us as a church body. God’s faithfulness to us calls us to faithfulness in our mission to the world. We must be faithful to the truth of Holy Scripture, even if the whole world should turn against it. We must remain faithful, even if it should mean facing persecution.

That faithfulness reveals itself in the way we work, live and act as a church. When our vision statement says we value faithfulness, it uses three words to describe how we live that out: in integrity, in excellence, and in accountability. For some in this world, it has become hard to believe that the Church has any integrity left. We hear news reports of pastors and priests guilty of abuse and indiscretion. We see people who use the ministry and mission of the Church for their own selfish ends. The singer Ray Stevens has a song which asks, “Would Jesus wear a Rolex on His television show?” The song criticizes preachers who are clearly wealthy themselves yet keep asking others to support their personal ministries. The song almost screams: “Where is the faithfulness? Where is the integrity?”

As a church body, we promise to do things differently. Where the world would be faithless, we pledge, by the grace of God, to be faithful. We strive for integrity in a world without honour.

We also value faithfulness as we seek excellence. In doing so, we remember St. Paul’s words to the Philippian church: “It is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ” (Philippians 1:9-10 ESV). We seek that excellence in a number of ways. We continue to study the Scriptures, to learn and understand God’s will for His people. We proclaim the truth of God in our worship, so that others may know what is good and right in His sight. We set high standards as we train pastors and deacons, so that they may be well equipped to serve the Church.

But if we are to be truly excellent; if we are to have true integrity, we must be held accountable to God’s standard. We are to be good stewards of the resources, gifts, and grace He has bestowed upon us. And when we fail – as we certainly will – He holds us accountable through the preaching of the Law, calling us to acknowledge and repent of our failures. Then, assured of His forgiveness because of the sacrifice of Christ, He sends us back out to bear the Gospel to the ends of the earth. And He does not send us empty-handed; He equips us for the task, giving us His Holy Spirit to empower our ministry throughout the world.

God has been faithful to us, and so He calls us to be faithful to Him. But our strength to do so does not come from us. It flows from Christ’s faithfulness to His Church. Blessed, free and forgiven through the faithfulness of Christ, we go forth in faith, trusting His eternal promise: “Be faithful unto death,” Christ says, “and I will give you the crown of life” (Revelation 2:10 ESV). And that, by God’s grace, is exactly what we will one day receive.

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Rev. David Bode is pastor of Foothills Lutheran Church in Calgary. Photo by Chris Bruer.

Rev. Dr. Neitzel poses with congregants in Fortaleza, Brazil

by Leonardo Neitzel

After several years away, I decided recently to visit my home country Brazil, where all my relatives still live. I was impressed with the progress Brazil is making – surprised by its many changes, both positive and negative. The Brazilian economy is growing rapidly. In fact, it is one of the largest and fastest growing economies in the world. Job opportunities are plentiful and capital investment is safe.

Brazil is also set to host the 2014 World Cup of soccer, and groups are lining up to invest in its promotion. In cities where the national team is scheduled to play, the cost of homes and properties near the stadiums has skyrocketed; they have more than tripled in value already. The country is also increasing its police forces in preparation for 2014, giving them special training to meet the demands of the event. In Rio de Janeiro especially, an enormous financial investment is being made to crack down on drug cartels, trafficking and the criminal activity rampant in the favelas (poor shantytown settlements).

The Downside

Along with these improvements, I was sad to see the rise of faith-exploitation, as fanatic preachers and religious groups have preyed on large groups of the population. Television preachers, miracle-makers and religious-show performers have become millionaires, building empires through the exploitation of everyday people. Spiritism, sorcery, syncretism, Jehovah’s Witnesses, idolatry and charismatic sects are all on the rise.

The result is that many people live in great confusion when it comes to religion. Among Christians, many are being led away from a truly biblical Christianity, to the extent that some seem content to worship simultaneously at God’s altar and the devil’s. While often called a “Christian nation,” many in Brazil do not profess the Christian faith. Of those that do, many are terribly confused because of the fanatical teachings rampant in the country, and because of a general lack of knowledge of the Word of God. Too often, people are more attached to their superstitions (eg, Mariolatry and “saintolatry,” relying on the special powers of images and amulets) than to a Scripture-based Christianity.

Something to Ponder 

During the month I was there, what struck me most was just how widespread and popular these promoters of false-religion are. They are so off the mark when it comes to a Christ-centred, biblical Christianity, and yet they are present everywhere, delivering their messages and “selling their products” anywhere people can be found – on television and radio stations, through social media, in homes, public transit, businesses, and in the streets and public markets. It’s a 24/7 enterprise for profit! Their places of worship and theatres are packed all day every day, week in and week out. If only we, possessing the true unaltered and unchanging Gospel of Jesus Christ as we do, would be somehow as bold as these ‘peddlers of God’s Word’!

If only we, possessing the true unaltered and unchanging Gospel of Jesus Christ as we do, would be somehow as bold as these ‘peddlers of God’s Word’!

Fortunately, I had the privilege to visit some Lutheran congregations during my time in Brazil, and I was touched by their tremendous efforts in reaching out to their communities with the Gospel of Jesus Christ, and also by their vibrant corporate worship services. We understand, of course, that the way we worship or reach out to others does not change, contribute to, alter or ‘improve’ upon the Word of God. That Word is what it is. Amen! In fact, the opposite is true. As God’s people abide in His Word, in the means of grace, and in the fellowship of believers, their way of worshipping and witnessing is positively affected: it becomes current, lively, vibrant and involving.

It was rewarding to be part of a very interactive worship service in one congregation in particular that I visited: on a vertical level, as God came to us in His Word, in preaching, and in the proclamation of forgiveness; and on the horizontal level, as we worshipped with one another, confessing the Christian faith together. The service did not lack any rubric of our own Lutheran service, and was intentionally interactive and participatory. In fact, the pastor was aided during the service by several congregationally-appointed lay assistants. There was joy among the congregation over how the Gospel had been proclaimed by members during the week, and joy for the visitors who had been touched by the love of Jesus through their witness.

At another congregation in Northeast Brazil, a very special Reformation Sunday service was held that included a confirmation ceremony and a celebration of the Lord’s Supper. A great number of visitors were in attendance. Youth and young adults led the congregation in singing contemporary songs focused on the Sunday’s theme: Scripture alone, grace alone, faith alone, Christ alone.

It was also exciting to see a number of visitors had come that day specifically to pick up their orders of a yearly devotional book called A Mighty Fortress. The book is put out by the Evangelical Lutheran Church of Brazil, and many visitors had come to pick up copies to distribute to family members and other non-Christian friends. At the end of the service, the congregation sang “A Mighty Fortress,” and then many went forth with the goal of sharing the devotional book (and Christ) with others. 

May the Holy Spirit continue to motivate, strengthen and encourage LCC’s partner the Evangelical Lutheran Church in Brazil in its witness of the Gospel. May He also be with each LCC congregation, strengthening and encouraging us in our efforts to reach out to others, build bridges for the sake of the Gospel, and welcome all people into our corporate worship services.

Rev. Dr. Leonardo Neitzel is Director of Mission and Social Ministry for Lutheran Church–Canada.

The church in Kampong Chang

by James Morgan

Our Cambodian Lutheran brothers and sisters in Christ need our help. Severe flooding in recent months has affected over 90,000 families and killed 148 people in the Southeast Asian country, destroying 63,000 homes and 170,000 hectares of agricultural land. Rev. Vanarith Chhim, president of the Evangelical Lutheran Church of Cambodia (ELCC) says most church members lost their crops and livestock and are finding it difficult to receive government aid due to Buddhist flood victims being given priority. 

In response to the crisis, the ELCC asked Lutheran Church–Canada (LCC) for support to help 150 Cambodian families recover from the flooding. LCC responded by pledging $10,000 US. This will go toward providing families with water filters, rice, tents, medication, and canned foods. 

“We signed an agreement of cooperation with the Cambodian church earlier this year,” explained Rev. Dr.Leonardo Neitzel, LCC’s mission executive. “The funds we can provide are a concrete way for us to show them we support their efforts to touch lives with the Gospel of Jesus Christ through social ministry.”

In a report outlining the project, President Chhim states the church plans to help the families with health and wellness issues and provide assistance preparing for any future flooding. While most of the aid is being delivered in a one-time, ten-day time-frame, the ELCC plans to make the water filter component of the project a two-year effort. 

The materials will go to five provinces in the upper part of Cambodia.  Twenty-five families each in the Kampong Cham and Prey Veng provinces will receive assistance along with 30 families in Kampong Thom province. Help will go to 35 families each in the provinces of Kampong Chhnang and Kampot.

Relief efforts will reach anyone affected by the floods, not just ELCC members

“Our partner church in Cambodia will distribute LCC relief efforts to all who have been affected by the tragedy and will give impact to the voice of the Gospel in each community as our brothers and sisters respond to their call to reach out to those who suffer,” Dr. Neitzel explained. He suggested to keep in mind the words of Jesus: “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me,” (Matt. 25:35-36).

Dr. Neitzel asks Lutherans across Canada “to continue praying for our fellow Christians in Cambodia and make a contribution to the relief efforts.”

To donate online go to www.lutheranchurch.ca/donate or send a cheque made out to Lutheran Church–Canada, with Cambodian Flood Relief in the memo line to 3074 Portage Ave, Winnipeg, MB R3K 0Y2.

The Annunciation (Detail from the Mérode Altarpiece)

Concordia Lutheran Theological Seminary, St. Catharines has announced the date of its annual Advent Lessons and Carols service. Scheduled for December 4 at 4:00 p.m., the event will feature The Seminary Choir and Resurrection Lutheran Choir, under the direction of Diane Humann and accompanied by brass, strings and organ. Humann is a longtime member of the Niagara Symphony Orchestra and Music Director for Resurrection Lutheran (St. Catharines).

With a dual focus on Scripture and music, the event celebrates the longing for Christ observed by the Church during Advent. Members of the seminary community read lessons from the prophets about the coming of Christ, and the congregation and choirs sing Advent hymns and carols. The service culminates with a proclamation of the Christmas Gospel.

Lutheran Church–Canada’s other seminary, Concordia Theological Seminary, Edmonton has put its annual Advent service on hiatus this year as it searches for a new president. Previously, the seminary has organized German-language services on even years and services of Lessons and Carols on odd years.

by Michael Schiemann

Our world is changing at an incredible pace. Everywhere you look, things are not as they once were. Cities are growing, countries are changing. Even people do not seem to think and act the same way as in the past.

One of the greatest changes is in the area of technology—a change that will affect how people think and act in the future. Although it is important to recognize that these changes affect how we share the Gospel, the message will never change.

Although it is important to recognize that these changes affect how we share the Gospel, the message will never change.

Education is not exempt from these changing tides. The common phrase, “Back when I went to school…” tells of a time when people focused on the three ‘Rs’ and walked to school in -40 degree weather, up hill both ways, of course. People learned what they needed for those times and it produced many successful professionals, trade workers, and other employees important for our society. The classroom ‘back in the day’ is now referred to as a ‘traditional classroom,’ but you find the principles it taught and upheld in today’s classrooms.

However, 21^st century schools look and feel much different than those of 10, 15, or 20 years ago. Educational changes have impacted greatly how teachers handle subjects in a classroom and how material is applied.

Whereas in the past information was given to students, today’s students are encouraged to use tools provided for them to find or even construct information. Generally, teachers serve more as guides rather than the ultimate source of knowledge. It is more important today for teachers to learn where and how to access information than it is for them to have memorized and simply recite information to students, then see if the students can memorize and recite it back.

Pushing the envelope

One of the major reasons for this educational change is advances in technology. Many parents today ask what technology a school uses, the answer partly determining where their children will attend. They come to a school looking for things such as SMART Boards, student response systems, access to computers, and teachers who know how to use them. Parents don’t want to send their children to school simply to absorb. They want them to learn how to learn, preparing them for an ever-changing society when they graduate. For schools, it is critical to recognize this and assist parents in raising their children.

The biggest challenge is determining where students could end up by the time they finish their formal education. We have to teach students how to be active members of the 21^st century society. Rather than just teaching them about specific computer programs or hardware, we must teach them how to integrate these tools into their daily lives so that when they enter their professions they realize that technology is there to help them—a tool to aid them in solving daily challenges.

Even more important than preparing students to use technology is the importance of teaching students about their loving Saviour. They need to know Jesus and how to defend their faith in a world becoming ever more hostile to young Christians.

This hostility comes in the private challenges students face. When they enter their Facebook account and feel they can type or say anything they want, what do they say? In those moments, students feel as though no one is watching and they take critical steps in showing their faith, character, and responsibility. Yet, in those same moments, do they, like Peter, deny Christ, or do they stand up for the God who loves and redeems them? The true challenge of today is planting the seeds of faith and equipping students with tools to stand the trials that will come.

The true challenge of today is planting the seeds of faith and equipping students with tools to stand the trials that will come.

Working together

For a truly successful, faith-nurturing environment for children three things must align: home, school, and church—each sharing a consistent message students can understand. When a student comes to a Lutheran school, it is quickly evident whether he or she has a church background and if parents support the faith walk of their child in the home through regular prayer, devotion, and encouragement.

Together, we must pray for each child as they grow in their knowledge and love of the Lord. The school’s involvement in this process is extensive, but so is the involvement of the church. 

To make the church’s learning environment as effective as it can be, it is important for congregational leaders, Sunday school teachers and youth leaders to understand the fundamental technological shift, and work with home and school for the sake of the child. What worked in the past will not be as powerful a learning tool today as it may once have been. Are children and youth allowed to bring their iPods, tablets or mp3 players to the programs? What about cell phones and cameras? If they do, will this cause them to go into their own corners and not to socialize and interact with one another? What if they get lost or stolen? The questions are endless. However, rather than looking at the negative aspects, what if we stop and look at the benefits.

Teaching facts about the Bible is essential, but how they are taught is just as important.  Think about how to bring your Sunday school or youth group into a technological environment.

Teaching facts about the Bible is essential, but how they are taught is just as important.

First, encourage children and youth to connect with one another on line. There are many tools that allow teachers, parents, or youth workers to post information and messages online and let children add comments. Since kids are online anyways, why not give them a safe place to go—a place where they can share their thoughts on a variety of topics.

One way to do this is to establish a Facebook page for your group. Facebook groups allow for someone to post a topic, and for people to comment on it. This could easily set the stage for what you’d be discussing the next time you meet, and it allows students to process it long after the conversation is over.

Second, bring in outsiders. I’ve found as a teacher that many times having students hear something from someone else reinforces the point I’m making and gives them the feeling there’s a bigger world out there. Many online tools make this easy to do. One of the easiest ones to use is Skype. Have kids use this tool as well. They could Skype in a friend, a relative or someone who may have different opinions. It opens up meaningful conversation.

Using online resources

There are also many graphics programs online that allow children to “draw out” what is in their mind. They could use tools like www.kerpoof.com, which allows them to create online pictures, comics, or stories about what they know. This engages kids and can be a great way to communicate with your congregation about what is happening in Sunday school or youth group.

What about a program that brings a picture alive? Blabberize.com allows children to take a picture and create their own sound track. They can then make the mouth move to say what they’ve recorded. This can be a fun way of allowing children to think about what it must have felt like for Peter to walk on water or for Samson when he had his hair cut or even how Jonah must have felt in the belly of the fish. Tools like this provide outlets for students to connect with these Biblical characters and the extension and application into their own lives can be quite meaningful.

There are a multitude of resources available, and it is not necessary to re-invent the wheel. I recently Googled “Jeopardy template” and found resources I could download for PowerPoint. After downloading it and playing with the categories, I had a Jeopardy game ready to go. Children also like to create these online games and it’s a great way to assess what they’re learning and a way for them to build confidence as they lead the games and their peers in a fun way.

Children today also have access to pictures and video. One of the most fun tools is something you probably already have on your laptop—Windows Movie Maker. In a quick and easy way, children can put together a simple slide show or video along with an audio file which will give them another outlet to express what it is that they know.

One of the myths of technology is that it must cost a lot of money to get a quality technology program that will do what we need it to do. While there are many resources you pay for, there are an equal number of free resources.  Using technology may involve some creativity on the part of the planner or teacher, but the bottom line is that resources are there.

A key part of today’s technology is the ability to collaborate and share. If you’ve done something successful in your program, share what has worked so others may see that same benefit. It’s important to contribute to this conversation so the idea stream continues flowing.

While technology and the world changes around us, we can be thankful for the Word of God which never changes. We can be thankful that God gives gifts to His church through His Word and through His people so that all may be built up, and that children may come to hear and know the God who loves them, who gave His Son for their redemption. Thanks be to God for His wonderful gifts.

Deacon Michael Schiemann is principal at Hope Lutheran Christian School in Port Coquitlam, B.C.

Rev. Dr. J.I. Packer

For The Canadian Lutheran‘s recent article on biblical authority “Standing firm: The cost of confessing the Word of God,” we wanted to include some insights from a theologically conservative Anglican perspective. To that end, we approached Rev. Dr. J.I. Packer, who was kind enough to consent to an interview. The transcript of that interview, conducted by Mathew Block, appears here as a supplement to the magazine article. In the following, Dr. Packer shares his thoughts on biblical authority, homosexuality, and world Anglicanism, articulating along the way how a truly biblical ecumenicism ought to look.

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MB     In your book Fundamentalism and the Word of God, you write that “the problem of authority is the most fundamental problem that the Christian Church ever faces.” Why do you think that is?

JIP       If the authority of God expressed in Scripture isn’t accurately grasped and responded to, all the Church is out of step with the Lord, and so constructively – if not intentionally – disobeying His will, and so failing to please Him, and the life of grace and love which should bind God and His people together gets disrupted.

MB     When people abandon Scripture as that source of authority, what do they end up replacing it with?

JIP       Inevitably, their own ideas. They make themselves the final authority.

MB     You wrote that book [Fundamentalism and the Word of God] more than fifty years ago now. When you look at world Christianity today, specifically North American and European Protestantism, would you say biblical authority is still a live question?

JIP       Oh yes, yes, that has not changed. There are a number of denominations in which there have been actual splits over this question – the Anglican Church being one of them.

MB     Some of our readers will be unaware of events that have unfolded in the Anglican Communion over the last number of years regarding such things as the ordination of practising homosexuals. As far as division over the authority of Scripture goes, what would you say is the current situation in the Anglican Communion, and how did it get there?

JIP       Anglicanism, until the middle of the last century, was very much dominated by the thinking and the money that was located in North America and in Britain. During the last sixty years, however, the younger Anglican churches in Africa and Asia have reached the point of self-determination and self-governance. They are not dependent on England and the United States in the way that they were. And I am glad to say that the majority of younger churches are clear on what, after all, is a defined Anglican doctrine in the Articles and Prayer Book – clear that Holy Scripture is the inspired Word of God, and that the teaching of Scripture, therefore, is an expression of truth and the mind of God.

We got to the present state of tension because one side of Anglicanism has always focused on sensitivity to what’s going on in the world – what we now call the secular world. In the latter part of the twentieth century, the secular world embraced positions which, according to biblical standards and in terms of the history of the Western World, are actually immoral. The ethic that accepts homosexual practice is an example of that. Indeed, it’s still the flash point for debate between the two sorts of Anglicans: the ones who say – to put it the way the World Council of Churches used to put it forty years ago – “The World must write the agenda; the Church must fit in with the World’s agenda”; and the older, truer, wiser and – I think I may fairly say – the authentically Christian position in Anglicanism and elsewhere is that God has spoken, His Word must be our guide, we can only serve Him acceptably and please Him by faithfulness to the Scripture both in what it affirms and directs, and in what it forbids and rules out.

The older, truer, wiser and – I think I may fairly say – the authentically Christian position in Anglicanism and elsewhere is that God has spoken, His Word must be our guide.

MB     It’s fair to say then, that while homosexuality has been the issue of attention for the general media, it’s really just the symptom of a much deeper issue?

JIP       It’s the flash point at which the division deep within Anglicanism about the authority of Scripture breaks surface and becomes inescapable in the sense that one has to decide whether one goes with those who accept biblical teaching about homosexuality or those who don’t.

MB     Your own church, St. John’s Vancouver, has been right in the middle of much of this tension, vocally opposing the departure from Scriptural authority.

JIP       That is so. It’s not too much to say that we have acted in a way which, under God, triggered the present division in North America.

MB     The decision to secede from the Anglican Church of Canada and put St. John’s under the authority of a South American bishop instigated a legal battle for control over the church’s property. After losing at the provincial level, your church appealed to the Supreme Court of Canada. Recently that appeal was denied.

JIP       That is correct. There had already been a decision lower down. The Supreme Court of British Columbia had decided that the property goes with the existing Anglican Church of Canada. We don’t believe that in our case justice was done by that decision, but that’s the decision that was made and we have to live with it.

MB     The congregation is leaving the property then?

JIP       Yes, we move in September 2011. The remarkable thing in the situation is that the congregation is solid. You might expect that the necessity of moving would split the congregation: that some would say, “Well, I’m staying put”; and others would say, “Look, we’ve got to go. We’ve been told that, and if we’re not going to climb down in our theology, go we must.” But no, we’re all together. And we’re a large congregation; there are about a thousand of us.

MB     In 2009, the Evangelical Lutheran Church in America voted to begin ordaining practising homosexuals and moved to approve gay marriage. In July of this year, its Canadian counterpart, the Evangelical Lutheran Church in Canada, followed suit. And recently the Presbyterian Church (USA) has begun moving in a similar direction. Why do you think the abandonment of scriptural authority is so rampant in mainline Protestant denominations?

JIP       This particular issue has been a flashpoint in Western society ever since homosexual behaviour between consenting adults was decriminalized all through the English speaking world in the 1960′s. And there are quite a number of people in all parts of the English speaking western world (and elsewhere for that matter), who want to practise homosexual behaviour with other consenting adults. It’s that pressure that has forced the issue on so many of the historic churches of Protestant Christendom. And the story has been the same in church after church – namely, that the majority of people for whatever reason say, “Well, this is not an issue to split the church over. If they must do it, let them do it.” There’s a minority in Anglicanism, Presbyterianism and Lutheranism, who say, “No. God forbids it. It’s a breaching of the doctrine of created sexuality – a very basic part of the doctrine of man, not a secondary issue. And we must do what God says.” Whether it’s right in the eyes of God to follow human ideas or to cleave to His Word is an issue on which people have to come clean. They have to judge and come down on one side or the other of the fence. Unfortunately, a majority in the older churches seem regularly to come down on the wrong side of the fence.

Whether it’s right in the eyes of God to follow human ideas or to cleave to His Word is an issue on which people have to come clean.

MB     This is a problem primarily in Western Christianity. As you said earlier, Anglicans in Africa (and Lutherans for that matter) have been strongly calling for their western counterparts to return to a faith rooted in the authority of the Scriptures.

JIP       Yes, they have. They have not had a large internal constituency calling for liberalization at this point. Actually, this is the moment I think at which to say, those who part company with biblical authority do so not on the grounds that some of the things that the Bible teaches are not the truth of God, but rather, they would say, on the grounds that the Bible is being misinterpreted by those who take it literally and restrictively. Putting it positively, the liberals would say, “When Jesus came, He established love – that is, good will and affirmation – as the basic rule of Christian conduct person to person, and everything in human affairs must be made relative to the absolute supremacy of the law of love.” That’s how their theology goes. It has many different forms, but that’s the central stress of it.

MB     Would you call it a form of antinomianism [anti-Law theology], then?

JIP       Yes I would. But just by saying that, we convey actually nothing to the people who are erring in this fashion. They never believed that Scripture ought to be understood as God’s moral law, God’s relational law in any ordinary sense of the word “law.” For them, the spirit of love must conquer everything.

MB     Lutheran Church – Canada and its American counterpart the Lutheran Church – Missouri Synod have traditionally been hesitant to take part in ecumenical discussions in the past. Since the formation of the Anglican Church in North America, however, we have begun dialogue with ACNA. The fracturing of denominations over the question of biblical authority is a tragic thing to be sure, but to what extent would you say it also provides an opportunity for new relationships between orthodox Christian denominations, new unity in our mutual adherence to the concept of “Sola Scriptura”?

JIP       I would be cautious in my use of the word “unity.” But if one is prepared to substitute the word “partnership,” I would say, “Yes, through the providence of God, here we have new opportunities for partnership between people who genuinely do share the authentic biblical faith.” The tensions and church divisions that have become a reality have made all of us realize that it is sometimes to one’s advantage to form new relationships and bring together all the people who are united against a particular form of error. That, after all, was one of the discoveries of the sixteenth century Reformation. That was with respect to the Gospel and the truth of justification by faith. Now it’s happening again with regard to ethics and the understanding of biblical teaching, Christ’s teaching, God’s revealed will about human behaviour.

Through the providence of God, here we have new opportunities for partnership between people who genuinely do share the authentic biblical faith.

MB     I think I can agree with you that “partnership” might be a better word choice than “unity.”

JIP       The reason why I shy off the word “unity” is that it still has the overtones that it had so strongly in the 1950s and 1960s – namely, the attendant thought of the desirability of structural integration so that you will have a single administrative hierarchy running all the churches that have come together. I don’t believe that that is any part of the New Testament concept of church unity. I believe that unity is, first of all, a different fact in Christ. It is, secondly, a relational reality that has got to be expressed in love and cooperation.

MB     One final question: You brought up, a moment ago, the Reformation. Given the amount of Christians who are standing up to their denominational bodies, do you think we might be in the midst of a new reformation of some sort?

JIP       I think it would be misleading, honestly, to suppose that we are. What you have – obviously, it seems to me – is instead a situation in which a remnant who are not able to lead Christendom in any effective way because there aren’t enough of them – you have a remnant who are standing fast while the rest of the church, the much larger community, at least in the West, are basically selling themselves down the river. But the remnant stands fast. It’s a remnant situation, I think, that we’re in. It’s not quite the same as a reformation situation. If you want a historical analogy, take the fourth century when not everybody, at certain periods not a majority, would stand with Athanasius against the world as he campaigned for the deity of Christ and the Trinity. Arianism almost won over a period of about sixty years.

MB     An interesting analogy. I think that about wraps up my major questions. I just want to thank you on behalf of our readers who I’m sure will greatly appreciate your thoughts on these issues. It’s been a very insightful conversation. Let me just say in closing that I hope the move for St. John’s goes as smoothly as it can, given the circumstances.

JIP       Thank you very much for the good wishes. I think I can tell you in response that it looks as though it’s going to be.

—–—–—–—–—–

Rev. Dr. J.I. Packer is widely considered one of the most influential Evangelical theologians in the world, and a leading figure among theologically conservative Anglicans. Among his many accomplishments, he served as General Editor for the English Standard Version translation of the Bible, the translation which appears in Lutheran Service Book and The Lutheran Study Bible. He lives in Vancouver, where for many years he served as professor of theology at Regent College.

[The interview took place in early September 2011 and appears here by kind permission of Dr. Packer.].

Rev. Dr. Norman Threinen

The Board of Regents of Concordia Lutheran Seminary (CLS), Edmonton has announced the appointment of Rev. Dr. Norman Threinen as interim president, effective January 1, 2012. 

Dr. Threinen’s history with the seminary dates back to its inception in 1984 when he joined the faculty as an assistant professor. He became a full professor in 1993, a position he held until his retirement in 2002. Dr. Threinen also served as Acting President of CLS in 2003-2004 when then-president Rev. Andy Bacon was engaged in military chaplain duty.

“The board is very grateful that Dr. Threinen is willing to lead the seminary during this transitional time,” said Rev. Mark Dressler, chair of the Board of Regents. “We ask the community of Lutheran Church–Canada to keep both of the seminaries in their individual and corporate prayers.”

Dr. Threinen takes over as interim president from Rev. Dr. Edwin Lehman who is currently serving in that position following the resignation of President Manfred Zeuch at the end of October.

by Mathew Block

“Sola scriptura” was the great rallying cry of the Reformation, the firm belief that “Scripture alone” was the final authority in all matters of faith. Whatever differences arose between the many denominational traditions coming out of the Protestant reformation, this was one thing they held in common (at least in theory): the conviction that the existing church had abandoned Scriptural authority in favour of human tradition. What was needed, they all argued, was a return to the Bible by examining its words carefully and prayerfully, and considering how the Church through the centuries has understood those words.

Fast-forward five centuries and the Church is still arguing over the authority of Scripture. What was once a great affirmation of faith has, for many Protestants, become a question: Scripture alone? Five hundred years on and the Church is still battling over the same questions.

Tipping point

The powder keg issue during the Reformation was the sale of indulgences. Today it is sexuality—specifically homosexuality. In denomination after denomination, this issue has awakened many Christians to the much larger question of the authority of Scripture. This surface point of contention covers a much deeper disagreement: can the Church change doctrine (for example, its definition of sin) based on popular opinion, or do the Scriptures remain authoritative in every generation? There still remain many Protestants who subscribe to “Scripture alone,” but an increasing number have begun abandoning that fundamental Protestant doctrine in favour of what they would call a more “culturally sensitive” Gospel.

Sadly, those on the side of biblical authority frequently are the minority in their denominations. As a result, they often become the targets of oppression from their national church bodies. Perhaps nowhere has this been more evident than in the Anglican Communion. Indeed, it is in Anglicanism the current theological battle over sexuality really began in earnest.

Rev. Dr. J.I. Packer

Rev. Dr. J.I. Packer, noted Evangelical Anglican theologian, has been involved in the controversy since its beginning. He says of his own congregation, St. John’s in Vancouver, “It is not too much to say that we have acted in a way which, under God, triggered the present division in North America.”

After vocally opposing the movement away from biblical authority in their national church body, St. John’s, the largest Anglican congregation in Canada, eventually voted to secede from the increasingly liberal Anglican Church of Canada (ACC), instead aligning itself instead under a South American Anglican bishop. The issue? The authority of Scripture—specifically, what Scripture says about homosexuality.

Whose agenda?

North American Anglicanism (and mainline Protestantism in general) had begun demonstrating too close an allegiance to the secular world, according to Dr. Packer. It had devoted itself to the idea that “the Church must fit in with the world’s agenda.” Dr. Packer explains, “In the latter part of the twentieth century, the secular world embraced positions which, according to biblical standards, are actually immoral. The ethic that accepts homosexual practice is an example of that.” In St. John’s and a number of other churches throughout Canada and the United States, the issue of sexuality became the crisis point: would they let the world or Scripture set the Church’s agenda? For St. John’s, the choice was clear: “The authentically Christian position in Anglicanism and elsewhere is that God has spoken; His Word must be our guide.”

God has spoken; His Word must be our guide.

Standing up against error has not exactly been a walk in the park though. For numerous congregations in the Anglican Church of Canada (and, in their American counterpart, the Episcopal Church), standing on the Word of God came with severe legal ramifications. Canadian courts have generally understood the episcopal structure of Anglicanism to mean the denomination—not the congregation—owns church property. So when a congregation decides to leave the ACC for a more theologically orthodox group like the Anglican Church in North America (ACNA), the denomination often attempts to strip them of the property. Generally speaking, they succeed.

In the courts

Dr. Packer’s church, St. John’s in Vancouver, faced just that sort of battle. It fought the ACC for the right to its property, arguing it was the denomination and not the congregation which had changed theological allegiance. The congregation, they argued, was still teaching faithfully the doctrine for which the property was originally dedicated.

The Supreme Court of British Columbia disagreed; the building, the court said, belonged to the ACC. St. John’s appealed, but the Supreme Court of Canada recently turned down the appeal. The decision has now forced St. John’s (and three other congregations involved in the same legal battle) to leave their church buildings behind. And it is a growing problem across North America; recently, another conservative Anglican church in Windsor was forced to vacate its building.

Lutherans too!

Bishop John Bradosky

Legal wrangling has not characterized the battle in the Evangelical Lutheran Church in America (ELCA) as in the Episcopal Church and the Anglican Church of Canada. But that does not mean the experiences are any less trying for those involved. Like the Anglican Church, the ELCA’s problems exploded over the subject of sexuality. “But the far deeper issue,” explains recently-elected Bishop John Bradosky of the North American Lutheran Church (NALC), “is the authority of Scripture.”

In 2009, the ELCA narrowly voted to open the ranks of the clergy to practising homosexuals, and also to approve officiating at same-sex marriages. In response, a number of disaffected congregations began leaving the denomination—a lengthy process requiring a series of votes in which two-thirds of the congregation must vote in favour of seceding. Then, the congregation must join a new Lutheran denomination. Finally, the local bishop must approve the congregation’s departure—a decision to which she or he is not obligated. In at least one case, the bishop refused, arguing the property was necessary for the ELCA’s outreach. Before being allowed to leave the denomination some other congregations have had to pay back decades-old grants.

Of those congregations which have succeeded in leaving the ELCA, a number have affiliated with Lutheran Congregations in Mission for Christ, a denomination which broke off from the ELCA in 2001. The majority of others voted in 2010 to form the North American Lutheran Church—a denomination which has grown to more than 250 congregations in just one year. Many other disaffected ELCA congregations are still in the process of trying to leave.

For Bishop Bradosky, as for most disaffected ELCA Lutherans, the issue is less about sexuality per se than a recognition that the ELCA no longer seems to accept a Lutheran understanding of Scriptural authority. The denomination, he argues, has become “more controlled by issues and agendas than by the authority of the Word.” To simply suggest that what the Scriptures say about homosexual practice is not applicable for today is to not take the Bible seriously. “That’s not a faithful way to interpret the Scripture,” he says. “It’s certainly not a Lutheran way to interpret the Word of God. I think the way we’ve used the Word of God has really failed to live up to the integrity of our confessional and historical background.”

What about Luther?

Martin Luther would likely agree with Bishop Bradosky’s assessment. In one of his books, Luther criticizes a man named Latomus for refusing to call sin, sin. Latomus argued that after baptism, Christians no longer sinned; at worst, they had merely the “appearance” of sin.

For Luther, this was simply man-made nonsense; the Scriptures did not support the idea. And so his response to Latomus was particularly scathing. Were he alive today, we might expect he would have similar words for those Lutherans who refuse to call sin what the Scriptures clearly call sin:

“Here I entreat you, dear reader, be free and a Christian. Do not swear allegiance to any word of man, but be a steadfast adherent of the holy Scriptures. If it calls anything sin, beware of being influenced by the words of any of those who—as if they could speak better—deny sin itself…. Believe me, the Holy Spirit is quite capable of expressing His meanings in suitable words, so that there is no need for human inventions.”

The Holy Spirit is quite capable of expressing His meanings in suitable words, so that there is no need for human inventions.

For Luther, sin is sin. We do no good by pretending it is anything else; we must not obscure the clear meaning of the Scriptures. If we are to truly realize what grace is, Luther writes elsewhere, “we must bear the true, not an imaginary sin.” It is only in recognizing we are broken, sinful people that we come to realize our need for grace. The Law shows us our sin to drive us to Christ, because in Christ alone there is forgiveness. In Christ alone there is salvation.

Canadian context

The Evangelical Lutheran Church in Canada (ELCIC) voted this summer to go the same direction as its American counterpart. Like the aftermath which is rocking the ELCA, the Canadian situation undoubtedly will be similarly volatile. When asked whether the North American Lutheran Church is currently fielding enquiries from disaffected ELCIC congregations, Bishop Bradosky is to the point: “Absolutely.” He notes that a number of Canadians attended the recent NALC convocation and that Canadian congregations are already requesting NALC officials to visit and advise them on leaving the ELCIC.

After seeing how far their national church bodies have departed from the Word of God, many congregations and individual Christians are waking up—confessing of Scripture the words attributed to Martin Luther: “Here I stand. I can do no other.” Like Luther, many making that confession today face fierce opposition from the world around them.

Standing together

If we must make that stand, we do not do so alone. We ought to commend and defend others who are similarly committed to the authority of Scripture. Dr. Packer suggests that now, “through the providence of God, we have new opportunities for partnership between people who genuinely do share the authentic biblical faith.” This may be a time for Lutherans and Anglicans committed to God’s Word to stand together.

This may be a time for Lutherans and Anglicans committed to God’s Word to stand together.

Dr. John R. Stephenson

Dr. John R. Stephenson, professor of Historical Theology at Concordia Lutheran Theological Seminary in St. Catharines, Ontario holds similar sentiments. “We’re really discovering new areas of Christian solidarity,” he says. Dr. Stephenson is Lutheran Church–Canada’s (LCC) representative to recent dialogues between LCC and The Lutheran Church–Missouri Synod (LCMS) on one side and the Anglican Church in North America on the other. “At this stage, we’ve had two conversations,” he reports, with two more meetings to come. They have gone well thus far, he says. “When we discuss the creeds and Scriptures, we realize we’re on the same page.”

But we don’t ignore the differences which may exist between our church bodies; we must recognize disagreements as such whenever they arise. At this point, Dr. Stephenson cautions, “It would be unwise to aim for too much.” But he also warns that “it may not be wise to aim for too little either.” When the current discussions end, he and his LCMS and ACNA counterparts will report back to their respective church bodies. “Then,” Dr. Stephenson says, “it will be up to the church leaderships to decide where to take it from there—to work out whatever relationships are appropriate.”

In the meantime, there is value in standing together on those things in which we agree—namely, the authority of Scripture. As Dr. Stephenson explains, “You can begin to feel as though you have your back to the wall; it’s really rather nice to recognize kindred spirits, to know that there are others batting on the same side as us.” Dr. Packer agrees: “It is sometimes to one’s advantage to form new relationships and bring together all the people who are united against a particular form of error.” It was, he says, what the Reformers discovered over the subject of justification. “Now,” Dr. Packer suggests, “it’s happening again with regard to ethics and the understanding of biblical teaching, Christ’s teaching, God’s revealed will about human behaviour.”

Bishop Bradosky takes a similar perspective. “It is certainly a time for the confessing church to stand up and to come together in meaningful ways—to mark the differences between just being part of the institutional church and taking seriously the claim of the Gospel and the cost of discipleship.” The NALC will begin dialogue with the LCMS in December 2011 in St. Louis, Missouri. There will no doubt be some frank discussions (the NALC and the LCMS/LCC hold very different opinions on the subject of female ordination, for example). The extent to which participants can affirm each other’s understanding of Scripture is not yet known. Nevertheless, the NALC is optimistic. “We look forward to continued conversation and work together,” Bishop Bradosky says, “to developing relationships with new and faithful partners.”

The role of LCC

And that is precisely the opportunity before Lutheran Church–Canada: being faithful partners with those willing to affirm the authority of God’s Word. At the national level LCC is part of the dialogue between confessional Lutherans and the ACNA, for example. But support is emerging at the local level as well. Bethlehem Lutheran Church in Vancouver, for example, recently welcomed disaffected Anglican congregation St. Matthias and St. Luke’s Church to share its facility, as the Anglican congregation recently lost its property to the ACC.

Dr. Stephenson well articulates how LCC should respond: “We want in our hearts to be open to these brothers and sisters,” he says. We can stand together with other faithful Christians to proclaim the authority of the Word of God. We can stand together against the error of culture-led Christianity, and affirm the importance of a Christ-led faith, founded on the Bible. We are part of the Christian Church universal; and on the authority of Scripture, we can and must stand together.

LAMP missionary/pilot Rev. Steve Dreher

The Lutheran Association of Missionaries and Pilots (LAMP) is mourning the loss of a missionary/pilot who helped bring the light of Christ to many. Rev. Steve Dreher of Salida,Colorado died Thursday, November 10 when his twin-engine Cessna crashed in a field near Alamosa,Colorado. Rev. Dreher was a full-time missionary/pilot with LAMP, the Edmonton-based cross-cultural ministry that aims to share the love of Jesus Christ with people in remote areas of northern Canada.

On his blog (www.lightaboutmypath.blogspot.com), he posted a devotion on October 30, using his experience supporting a vacation Bible school (VBS) in the Northern Ontario community of Fort Severn last spring to explain Psalm 103 as an example of how God continually seeks out believers and saves us from our transgressions. His love for the aboriginal people in the north is obvious through the many photos and video of their communities, art, and smiling children taking part in VBS programs.

In a 2007 LAMPLighter newsletter article, Rev. Dreher wrote about how much he enjoyed visiting the many friends he had made in the north and praised God for using LAMP as the tool that allowed him to bring the Gospel to the people there. “He encouraged me to keep working with the kids and keep steadfast in my faith,” says a resident of one northern community in one of the many comments recently posted on his blog.

“We at LAMP are all in shock at this time. Only the Gospel of Jesus Christ is sustaining us in this hour of deep sadness and loss,” says Rev. Bill Ney, a fellow LAMP missionary/pilot. LAMP is asking for prayers for Rev. Dreher’s wife Sarah and daughter Katie, his extended family, and LAMP staff.

According to an article in the Alamosa Valley Courier newspaper, the aircraft Rev. Dreher was flying was built in 1976 but had undergone total body maintenance earlier this year. The National Transportation Safety Board and Federal Aviation Administration are conducting an on-site investigation to determine a cause of the crash.

Lutheran Association of Missionaries and Pilots (LAMP) is a Listed Service Organization of Lutheran Church–Canada.

Updated: November 13, 2011

Each year in early November Christians around the world pray for those who are persecuted for their faith as part of International Day of Prayer for the Persecuted Church (IDOP)

by James Morgan

In recent months persecution against Christians around the world has received more attention. While it appears the number of incidents has increased, is this the case, and if so, why? And what is the nature of the persecution?

To paraphrase Webster’s Dictionary, persecution is the act of injuring, afflicting, or harassing with unjust punishment for alleged offences. The definition explicitly refers to inflicting pain from hatred towards those adhering to a particular creed or mode of worship.

Several recent events have highlighted the mistreatment of Christian minorities around the world, and implied they are becoming more frequent. The most prominent was the bombing of a Coptic Orthodox Church in Alexandria, Egypt on New Year’s Day, leaving 22 people dead. Coptic Christians make up 10 percent of Egypt’s population. They often complain of mistreatment in society and accuse the government of not doing anything to confront rising Islamic prejudice.

Up to 70 Iranian Christians were detained during the Christmas season without any legal reason or due process, according to Elam Ministries, an organization dedicated to helping Christians in Iran.

Voice of the Martyrs, another organization concerned with the persecuted church reported that on January 4 of this year, the governor ofPakistan’sPunjab province was shot dead by one of his bodyguards for defending Christians against a new national law against blasphemy towards Islam. Similarly, a Christian woman in Pakistan was sentenced to death under the same law, her husband and children subjected to harassment forcing them to flee their home. A radical cleric placed a $6000 price on her head.

In Afghanistan, where western military forces are fighting to contain fundamentalist elements, a man was detained in May, 2010 because of his Christian faith and remains in detention, according to the World Evangelical Alliance. Also in Afghanistan, a Christian convert has been jailed for his faith since May 2010 and faces execution.

In Vietnam, Voice of the Martyrs reports the government recently cracked down on Christianity by preventing a major Christmas celebration at a convention centre in Hanoi. In Ho Chi Minh City (formerly Saigon), a pastor was arrested, beaten unconscious, and authorities demolished his home and Bible school. He was later released.

Elsewhere in Southeast Asia, the World Evangelical Alliance reports the military dictatorship in Myanmar (formerly Burma), ordered the closure of a Baptist church for not supporting the military-controlled political party.

Why the interest?

While many of these incidents were reported by organizations concerned with the persecuted church, most of them received significant attention from the mainstream, secular media in Canada and the United States. This increased attention from secular media indicates the issue has increased in significance.

But is this a matter of increased persecution or increased media attention? Material released by Christian organizations dealing explicitly with the issue and statements from church authorities would indicate an increase in persecution.

Open Doors, an organization founded in the 1950s, originally focused on serving persecuted Christians behind the Iron Curtain. Today, much of its concern is for Christians in Islamic countries and Southeast Asia. Each year, it issues a World Watch List of the top ten most difficult countries in which to live as a Christian. Not surprisingly, for 2011,North Korea is number one, but eight other countries are those with Islamic majorities and in seven of those Open Doors believes persecution has increased.

Following North Korea is Iran, where the government is clamping down on house churches. Third place is Afghanistan where government legislation is unclear about the rights of Christians, and converts of Muslim background are often persecuted and Christian aid organizations are accused of evangelism. In fourth is Saudi Arabia where citizens are forbidden by law to convert to Christianity, fifth place Somalia is in near anarchy and warlords prevent Christian aid organizations from supplying food to people. The government in the tiny island nation of Maldives falsely states the country is 100 percent Muslim, earning it sixth place on the list. At number seven is Yemen, where the government seeks to expel all Christian aid workers, and Iraq has risen from seventeenth place to eighth, due to Christians being targeted in an anti-western backlash. The two biggest incidents were in May when a bomb attack killed buses full of Christian students, and in October 2010 when terrorists attacked at Baghdad church.

Uzbekistanis in ninth place due to increased arrests of Christians and intimidation from the Muslim clergy, and negative portrayal of Christianity in the media. Finally, in tenth place is Laos. Christians in the communist Southeast Asian country bordering Vietnam face legislative restrictions on practicing their faith. Converts often face societal pressure and believers are often arrested and subjected to extreme physical and emotional pressure to renounce their faith.

So, why the apparent increase in incidents of persecution against Christians? A member of a Lutheran Church–Canada congregation in western Canada, who requested his name not be disclosed for security reasons, is a passionate authority on Christians living in the face of persecution. Much of his enthusiasm comes from his wife, a convert to Christianity from Islam. “She came to faith in Christ as a result of a direct revelation from Him—well before she met me,” he says.

As for the reason behind increasing persecution of Christians in Iran, he believes the country’s hard line Islamic government feels threatened. “The significant growth of Christianity in Iran in recent years has undoubtedly got the government very worried. Since the 1979 revolution, it seems that at least 250,000 Iranians have come to Christ, compared to a very small number before then. What really threatens the fundamentalists is when someone converts from Islam to Christianity—they see this as apostasy.”

Dr. John Stephenson, professor of Historical Theology at Concordia Lutheran Theological Seminary in St. Catharines Ontario confirms that radical Islam is the wellspring for much of the persecution. “The overwhelming source of violent, often lethal persecution of Christians in the world today, is Islam,” Dr. Stephenson succinctly notes. The B.C. source however cautions that while Islamic fundamentalists might be the current primary focus, they are not the only source, noting that Christians in India have also suffered at the hands of Hindus. Overall, he believes the increased media attention the issue is receiving confirms “that Christians around the world are increasingly being targeted.”

Christians have died for their faith as martyrs since the very beginning

A history of persecution

Although persecution is increasing, there is proof these kinds of incidents have happened since the beginning of Christianity. Dr. Stephenson gives several examples. “From the moment the Islamists burst out of Arabia upon Mohammed’s death in 633 AD, Islam has been spread by force,” he says, adding that in countries where Islam became dominant “Jews and Christians, as ‘people of the book,’ were often permitted the second-class existence of ‘dhimmitude.’” However, this second class status meant those of faiths other than Islam were subjected to penalties and fines. “In today’s Egypt, the Coptic Christians—who are descendants of the original Christians—are severely harassed…the Copts have long been a martyr church,” Dr. Stephenson says, adding that if history had taken a different course, a similar situation could exist today in parts of the world with a Christian heritage. He says that while the educational and media establishments of our present time “demonize” the Church for the Crusades, they were in fact “at root an act of self defence,” on its part.

“If Charles Martel, grandfather of Charlemagne, had not defeated the Arabs at Poitiersin 732 AD, all of Western Europe would have been forcibly Islamized,” he concludes and adds that a similar situation existed in 1529 whenVienna was under threat from the Turks. The preface to the Augsburg Confession refers to this in its first sentences: “A short time ago Your Imperial Majesty graciously summoned a diet of the empire to convene here in Augsburg. In the summons Your Majesty indicated an earnest desire to deliberate concerning matters pertaining to the Turk, that traditional foe of ours and of the Christian religion, and with continuing help he might effectively be resisted,” writes Philipp Melanchthon. Dr. Stephenson notes the Turks actually besiegedVienna over a century later in 1683.

Christians have died for their faith as martyrs since the very beginning. The New Testament book of Acts records the martyrdom of Stephen. Dr. Stephenson refers to Revelation 2:14 where Jesus stands against those who follow false doctrines. “But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to Idols, and to commit sexual immorality.” In this verse he explains that the Lord Jesus “stands fast in His confession of the truth and patiently bears the consequences in the shape of the world’s wrath,” meaning “Christ himself is the first martyr.” He continues his explanation, stating that Christians in the second century were persecuted for beliefs and practices non-Christians perceived them to have—including atheism—since they had rejected the Greco-Roman gods. The Eucharist, when celebrated behind closed doors was seen as a front for wild orgies, or cannibalism, since the believers said they were eating the body and blood of Christ.

Field perspective

Dr. Roland Miller, a retired professor of religious studies and long-time LCMS missionary to India now living in Ottawa, notes Christians should not always expect everything to be peaceful for them throughout the world. “It’s part of being a disciple as Jesus said it would be,” adding that Christians have endured previous hardships under the Nazism and communism in Europe.

The closer you get to the Middle East, the harder it is to be a Christian

How do we respond to persecution of our brothers and sisters in Christ around the world? This is something Christian theologians and church leaders of every variety have started addressing lately. Pope Benedict XVI, in his annual New Year’s Day address, referred to the difficulties facing Christians such as the church bombing in Egypt, the blasphemy law in Pakistan, and restrictions on religious freedom in communist countries. “I ask all those in authority to act promptly to end every injustice against the Christians living in those lands. In the face of present difficulties, may Christ’s followers not lose heart,” said the Pope bluntly, a rarity for an address that is usually fairly general in scope. Father Raymond J. de Souza, in his regular column in the National Post followed up on the address by posing the difficult question of is it acceptable for us to respond with force to defend our faith?

Dr. Miller prefers a more peaceful approach when it comes to how Christians approach Muslims. He notes “the closer you get to the Middle East, the harder it is,” to be a Christian, and that in Canada there are 650,000 to 750,000 Muslims and no overtly difficult relations with them. “We’re living with them day after day in normal relationships,” says Dr. Miller, who is critical of the media for distorting how the relationship between the two faiths is portrayed. He would like to see efforts to de-radicalize Christian-Muslim relations instead, through strong interfaith dialogue, which he believes is already happening successfully at the grassroots level. He notes that Christ Risen Lutheran Church in Ottawa recently invited local Muslims to have tea with them at the church. The Muslims also invited the Lutherans to tour their mosque.

While similar to persecution, discrimination is treating someone or something differently or to make a difference in how rules or laws are applied. This better represents what Christians in the western world often encounter, rather than the outright intimidation and violence faced in other countries. This sort of discrimination often comes institutionally. Such examples include the recent suspension of a Christian health worker in the United Kingdom after she voiced her opinions, to her colleagues—not patients—on the risks involved with abortions. The Catholic Herald in the U.K. recently reported that Charles, the Prince of Wales, whenever he ascends to the throne, would like to be known as “defender of faiths,” rather than “Defender of the Faith,” thus diminishing institutional support for Christianity as the bedrock belief of Britain and its historic empire.

The European Union left out all Christian holidays from its 2011 day planner but kept in the festivities for other faiths. A spokesperson for the EU calls it a “blunder,” and notes that all religious holidays could be omitted in the future to avoid controversy.

Closer to home, disgruntled individuals have come close to what could be considered persecution. Over the 2010 Christmas season, vandals placed posters with anti-Christian and pro-abortion messages on the construction site of a new Youth For Christ facility in Winnipeg, and at a nearby Anglican Church. While disturbing, these incidents should not be labelled with the same severity applied to the violent situations in other parts of the world. They are probably more an indication of the increasing secularization of western society and the need for the Church to maintain its strength and relevance in the midst of change.

Whether at home or abroad, Christians can face adversity knowing that Jesus declared them “blessed.”

“Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.

“Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of Me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you (Matt 5: 10-11).

Rev. Jamie Kriger at work at the microphone.

Lutherans in England plan to raise the profile of Lutheranism around the world with an Internet-based radio station. Lutheran Radio UK  will launch in the United Kingdom on March 4, 2012. It is already running a test broadcast through its website in anticipation of the official launch. 

The new radio station promises a broad format of news, commentary, music, features, and Bible study. Currently, the test broadcast runs announcements of Lutheran Radio UK’s future programming along with traditional and contemporary Christian music. 

Lutheran Radio UK is the project of Rev. Jamie Kriger, pastor of Christ Lutheran Church inPetts Wood,Kent, a congregation of Lutheran Church–Canada’s partner church, The Evangelical Lutheran Church of England (ELCE), which is also funding the station. 

Paul Hill, an elder of the congregation is in charge of news broadcasts and promotions for the station and brings considerable experience to the project. For 37 years, he was Foreign Desk Manager of the respected London newspaper, The Daily Telegraph. “We are very excited about this and want to raise the profile of Lutherans in the UK particularly, and in the world generally,” says Mr. Hill, adding “we wish to spread the good news of Christ to as many people as we can using the new technology available today.”

A news release explains how there is a “massive blind spot” in Britain when it comes to knowledge of Lutheran Christianity and Lutheran Radio UK hopes to “shed some light on and encourage people to share the Lutheran message, teaching, and Gospel.” 

Owners of other Lutheran websites can link to Lutheran Radio UK by contacting the station and reaching a mutual agreement. 

To listen to the test broadcast of Lutheran Radio UK, download the free WINAMP media player at www.winamp.com and log on to  www.lutheranradio.co.uk. The website is still under development but the test broadcast is available.

Here is an article from the British Lutheran about the radio outreach.

Rev. Dr. Bill Anderson is director of the Canadian Centre for Scholarship and the Christian Faith

The director of the CCSCF, Rev. Dr. Bill Anderson, says there are many “exciting ideas being presented in the academic world from many different disciplines—and this unique centre provides a medium for disseminating the relevance of these ideas from a Christian perspective for both the academic world and the general public.”

The CCSCF will hold its first annual conference on the theme of The Humanities and the Christian Faith, May 3 and 4, 2012.

Future conferences will look at The Social Sciences and the Christian Faith (2013), The Creative and Performing Arts and the Christian Faith (2014), The Sciences and the Christian Faith (2015) and Business and the Christian Faith (2016).

Dr. Anderson notes that “both the general public and academics continue to show a strong interest in religion—and that the new Canadian Centre for Scholarship and the Christian Faith wants to be central in sharing that passion with intellectual, cultural and academic rigour.”

The Canadian Centre for Scholarship and the Christian Faith receives funding from the Social Sciences and Humanities Research Council of Canada (SSHRC).

A 2010 graduate of the University of Regina with bachelors degrees (honours) in English and linguistics, Mathew is a member of Good Shepherd Lutheran Church in Regina. LCC’s Board of Directors appointed him editor at its October meetings.

Mathew brings to his new position a variety of gifts and talents. In the church, he has led Bible studies; spent a summer with a CREW Ministries team; and currently serves on the Church Council of his congregation and heads the Board of Evangelism. 

During university and after graduation he worked as a communications consultant with the Government of Saskatchewan: twice with the Ministry of Tourism, Parks, Culture and Sport, and once with the Ministry of Corrections, Public Safety and Policing. His work included writing news releases, speeches, and material for websites, as well as event-planning and advising on the use of social media.

Over the past few years, Mathew’s by-line has appeared in The Canadian Lutheran magazine and its online counterpart www.canadianlutheran.ca; National Post’s Holy Post blog; and his work will appear soon in the Vancouver-based Christian magazine Converge.

“I am humbled by the opportunity to serve LCC as its Manager of Communications and as editor of The Canadian Lutheran,” he said, “but I am also very excited to support the church in such a meaningful way as it proclaims the Good News of Jesus Christ.” 

In addition to his active involvement at Good Shepherd, Mathew served four years on the executive of Inter-Varsity Christian Fellowship at U of R and represented the interests of Luther College and its students to the university’s Faculty of Arts. His involvement with Luther College included a term as assistant editor of The Luther Story magazine, the college’s bi-annual publication, and assisting the Communications and Alumni Relations Board with its strategic planning.

 Mathew Block begins his duties with Lutheran Church–Canada November 15.

Dr. Edwin Lehman, LCC president emeritus, addresses the Synod’s convention in 2011. (Photo by Chris Bruer)

After the morning chapel service, Tuesday, November 1, faculty, staff and students at Concordia Lutheran Seminary (CLS) in Edmonton heard the news: “The CLS Board of Regents has appointed Dr. Edwin Lehman, LCC president emeritus, to serve as acting president.” This appointment will last until Christmas, at which time the board intends to have a longer-term Acting President in place. The board’s action follows the resignation of Rev. Dr. Manfred Zeuch at the end of October.

Dr. Lehman served the same role at the seminary in 1999/2000 between the service of Dr. L. Dean Hempelmann and Dr. Andy Bacon. 

A resident of Edmonton, Dr. Lehman retired as LCC president in 1996. He was the district president of the Alberta-British Columbia District of The Lutheran Church-Missouri Synod (part of Lutheran Church–Canada federation), when the church established the Edmonton seminary in 1984.

by Robert Bugbee

For all the saints who from their labours rest…

In the old days, especially in villages and out in the country, on your way into church on Sunday, you walked past gravestones. The church had its own cemetery. Sometimes you noticed upturned dirt at a marker where someone had recently been laid to rest. Sometimes your eye caught the name of a loved one who had been a big part of your life. Some names made faces come alive in your head, a former Sunday School teacher who lived well into her 90’s, a guy from your youth group cut down one Friday night in a car accident as a teenager, a mother taken from her growing children after struggling with cancer. Seeing those names and recalling those faces can make you feel empty when you think of someone you lost. It can make you smile at the memory of funny things the person did or said. Above all, the sight of those silent markers makes you reflect a bit.

Most congregations don’t maintain cemeteries anymore. In the fall of the year around early November, however, some make a point of commemorating members of the church family who have died. During the Divine Service many actually read out the names of those the Lord called away in the previous year. Hymns like Behold a Host (LSB 676) or For All the Saints (LSB 677) celebrate their glad triumph. They also call forth tears when you sing them remembering some dear one you loved … and lost.

What kind of reflecting will help when you remember your “blessed dead” who have gone to be with Christ? First of all, the things Jesus does for His children should be front and centre. It’s often a weakness in funeral sermons that the preacher goes on and on about the virtues of the person being buried, almost as though he or she was “star of the show”! (I recall a funeral I attended years ago where the pastor carried on this way. Afterward, an aunt of the man who died whispered to me, “You know, vicar, I think I knew Fred better than the pastor did!”)

Your remembrances of the blessed dead at this time of the year should focus big-time on Jesus: Christ died to save (1 Peter3:18)! Christ came alive to win victory for His children (Romans4:25)! Christ has gone ahead to prepare a place for them (St. John14:2)! That’s where authentic comfort comes from, along with the confidence that God will take care of you who may still struggle with grief (1 Thessalonians 4:18).

Remember well some of the departed faithful the Lord placed around you

There are valid reasons why modern-day congregations don’t maintain cemeteries. Still, we have often lost the healthy nudge Christians used to receive by walking past all those grave markers on their way into church. What a sweet picture it is: a church building, attended on Sunday by worshippers hearing, praying and singing, surrounded by the resting places of many who used to do the same thing at that location! It’s a snapshot of the “church militant” (the believers still struggling in this world) and the “church triumphant” (those who have victoriously endured those struggles). It’s a scene that reminds you that those who went before are not lost to you, but are still part of that great holy family created and held together by Christ Jesus our Lord.         

That’s not all the reflecting on the departed faithful you can do at this season. Some wise person called the Holy Christian Church “the only true democracy.” While many societies—including those we call “democratic”—stop counting your vote after you die, men and women who died in the faith of Christ still have much to say. Their voices and influence are a gift that keeps giving. Their words can live in your memory, offering direction and help long after they left you. The bravery they showed by enduring tests often harder than anything we have faced teaches you how God can help you bear up in a way you never imagined. The courtesy they displayed in dealing with others, the honesty that marked their relationships, their humble spirit that placed the spotlight on Christ, are strong messages they keep sharing even beyond their spoken words, even years after they died. God continues building up His people with their contribution. Even when you honestly face their weaknesses, sins and failures, it’s a comfort to realize how the Lord stands ready to do so much good through real people … not perfect people, but real people. They are not mere names on a stone or memories in your head. They show how the Bible’s words concerning Abel have come true, “…by faith he still speaks, even though he is dead” (Hebrews 11:4 NIV).

In this goofy time when we’re tempted to think that immediate relevance is the only test of worth, I encourage you—in church and at home—to remember well some of the departed faithful the Lord placed around you, to take them by the hand, walk with them, listen to them and, above all, to cling to the Jesus who makes us one!

Declining membership trends continue at about 2 percent, however attendance shows an increase. Of the 67,154 baptized members, about 18,243 gather at an LCC church each Sunday, marginally more than in 2009. Average attendance per congregation increased in ABC District from 83 to 92 in 2010. East District remained at 58 and Central District declined from 69 to 67.

In 2010 overall giving increased, but ABC District congregations earmarked fewer dollars to support the work of the entire church through Synod. Both Central and East District congregations increased that amount. Overall gifts to congregations totalled more than $31.9 million, with $3.7 million going towards the district, national, and international programs conducted by LCC on behalf of all congregations. This includes such things as seminary and university college support, national and international missions, and communications. Confirmed members on average gave $939 during the year to God’s work, an increase of $185 over 2009 or $3.55 per week. LCC’s treasurer, Dwayne Cleave warned that not all congregations submit financial information so the year-over-year comparisons are difficult.

Although Canada’s birthrate has remained constant in the past three years, in 2010 there were 125 fewer infant baptisms in Lutheran Church–Canada than in 2009. Adult confirmations and baptisms increased by six to 223. “When you look at the big picture with regard to adults coming into the body of Christ, less than 20 percent of our congregations confirmed or baptized an adult,” observed LCC’s president, Rev. Dr. Robert Bugbee.

The number of congregations holding Sunday schools dropped from 153 to 140 and vacation Bible schools fell from 106 to 93 with about 5100 students.

“We should all be deeply troubled by one statistic,” said President Bugbee. “The attendance at Bible study is down from more than 5500 in 2009 to slightly more than 5200 last year.” During his presidency Dr. Bugbee has emphasized the need for regular study of God’s Word. “We hope and pray that those who are no longer participating in regular group study are immersing themselves in the Holy Scriptures in their personal devotional life.”

One third of LCC’s congregations do not submit statistical reports. In those cases the most recent reports received are included in some calculations.

Edutainment is a word we’ve come to know around my house as my wife and I try to be discerning parents, limiting our child’s TV viewing so she gets something out of what she watches. Hence, she watches things like Sesame Street, Dora the Explorer, etc. that help her interact with, and understand the world around her.

Luther: Echoes of the Hammer is an attempt to bring that dynamic to our beloved founder and, unfortunately, ends up heavy on the “edu” and light on the “tainment”.

The book is a thorough biography of Luther’s life, covering his birth to his death and everything in between. Its wordiness and puzzling art choices make it difficult to classify it as a graphic novel. However, I do believe it has incredible value to the church.

Before I get to the ‘gospel’ of my review, I need to lay down a bit of ‘law.’

Genre mismatch

I am conflicted. I liked Luther: Echoes of the Hammer despite itself. The glaring problem is that the book is simply not what it claims to be—a graphic novel. It makes me wonder if the publishers asked someone what a graphic novel really is. I have read and enjoyed graphic novels for a long time and this is far from what I have experienced.

A graphic novel shares writing and art to tell a story in creative and imaginative ways. This book is graphic—you find more pictures in it than your average book—and a novel, telling the story of Luther from beginning to end. The art is decent but generally static, depicting events more as tableaus rather than giving a kinetic energy for which graphic novels are known. For example, at the key moment in Luther’s life when he gives his famous “…Here I stand…” speech, the artist’s choice of angle and perspective confused me. It should be a big, bold moment, with a suitably big and bold drawing but it just wasn’t there.

Additionally, there are stark, white pages with a single centred paragraph, some illustrations in colour, others in black and white with shading. The variety in the graphics made me wonder if there was a deadline looming and the book got rushed to press.

To top it off, the writing is pretty dry as though the author felt restrained by the events instead of exhilarated to write what should be such a special book. I don’t mean that it doesn’t recount the events as they happened; the problem is it does that—and only that. The writing reads like an educational text in a “this happened, then this happened” way which puts the book in conflict with itself.

Field testing

The book is aimed at youth—confirmation age kids. But my confirmands were not overly impressed.

I gave the book to two of my students, Marieka (13) and Calvin (12), to read and review. They admitted to learning a lot, but they had some issues. Marieka said, “I felt misled. A graphic novel is a comic, not a bunch of writing!” Calvin similarly observed: “If you aren’t a strong reader you probably won’t like it.” 

I asked what they would do if they got it for Christmas. Marieka replied honestly that she would pretend she was happy to receive it. Both said they would not read it for fun, but felt it was good to read for confirmation. (They then enthusiastically assured me they enjoy their confirmation classes.)

Best out there

Now, the good news. As a pastor and educator of confirmands this is by far the most accessible biography of Luther out there. There is no other book, movie or media I believe would serve the purpose of teaching confirmands the true story of Luther.

Every congregation would be well served using the book as part of its confirmation curriculum

There are some invaluable aspects to the writing and visuals. Vignettes on Phillip Melancthon and other important figures give a nice “nutshell” biography and outlines their contribution to the Reformation. Maps provide the reader with needed context. Sidebars discuss the peasant’s revolt and flesh out the history. These additions make give the book a boost in its educational benefit. For those reasons I appreciate the efforts made here.

Every congregation would be well served using the book as part of its confirmation curriculum. If this had been available when I was in confirmation I would likely have retained a lot more of the dates and events of Luther’s life and times. I know this sounds a little like I am back-pedalling, but the book has its place.

Overall Luther: Echoes of the Hammer’s biggest failing is its marketing. The term “graphic novel” carries with it certain expectations. I expect a comic book; I expect it to be somewhat entertaining; I expect something other than Luther: Echoes of the Hammer. A better description would be “an illustrated history” and would likely open it up to a broader audience.

My wife believes adults don’t read graphic novels. (Whether that is a commentary on culture or my maturity I do not know, but she has a point.) I believe many pastors, teachers, and lay people would appreciate Luther: Echoes of the Hammer for what it truly is: a well-rounded book with accessible, interesting information about the life of Martin Luther and the people and circumstances that made the world an extraordinary place to live in at that time. From this standpoint the art serves its purpose well, contextualizing the events as they are described. I will use this book from here on out as part of my teaching in confirmation and Bible studies. As long as you are aware of what you are buying, you won’t be disappointed.

Luther: Echoes of the Hammer is available from Concordia Publishing House

Rev. Andrew Craig is pastor at Trinity Lutheran Church in Pincher Creek, Alberta.

Rev. Mark Dressler, who will serve as third vice-president receives an LCC pectoral cross from President Bugbee.

WINNIPEG- After meeting for two days, new members of Lutheran Church–Canada’s 2011-14 Board of Directors attended Saint James Lutheran Church, Sunday, October 23 for their official installation. Their terms of office began September 1.

Guest preacher, LCC’s president, Rev. Dr. Robert Bugbee based his sermon on the Epistle lesson appointed for the day 1 Thes. 2: 1-13. He focused on verse 13 and the work of God’s Word in the life of the believer.

Lutheran Church–Canada Board of Directors, 2011-14. Front (l-r) East District President Paul Zabel (advisory); LCC President Robert Bugbee; Treasurer Dwayne Cleave; ABC District President Don Schiemann (advisory); Anne Taylor; Second Vice-president Thomas Kruesel; Rev. Dr. Karl Keller; First Vice-president Nolan Astley. Back (l-r) Third Vice-president Mark Dressler; Board chairman Arnold Drung; Cam Pelzer; Frank Belden; Ron Roller; Lorne Wirth; Central District President Tom Prachar (advisory). Absent: Rev. Paul Schallhorn (secretary).

The first meeting of Lutheran Church–Canada’s Board of Directors for the 2011-2014 triennium convened in Winnipeg, October 21-22. Three lay persons and one pastor elected at the June 2011 convention joined the board.

The meeting began with an orientation by President Robert Bugbee based on Romans 12: 3-6 which he described as a “call to competence.” He encouraged all board members to fulfill their responsibilities “as well, consistently, and as strongly as possible as ‘living sacrifices’ pleasing to God.” 

Board of Directors chairman, Arnold Drung

Following the orientation, members elected Arnold Drung (Holy Cross, Kitchener, Ont.) to serve as chairman, and Lorne Wirth (Good Shepherd, Regina) as vice-chairman.

Rev. Paul Schallhorn (Christ Lutheran, Sarnia, Ont.) is secretary and Dwayne Cleave, treasurer. The board also appointed board members and non-members to its committees including Mission and Social Ministry Services, Communication and Technology, Higher Education, Worship and Music and Cultural Properties and Archives.

 With the resignation of Dr. Ian Adnams who served as editor of The Canadian Lutheran since 1995, the board needed to appoint a successor as outlined in the Handbook of Lutheran Church–Canada. Upon recommendation from LCC’s Council of Presidents, Mathew Block (Good Shepherd, Regina) will serve as the new editor as part of his responsibilities as LCC’s communications manager. He begins his position November 15.

Finances

Dwayne Cleave, LCC treasurer, provided an overview of the current fiscal state of the church. He noted that overall income across all districts was below expectations. Both the East and Central districts forward a fixed percentage of the mission offerings they receive from congregations to finance the work Synod does on behalf of the whole church. When congregations reduce or fail to send their gifts, this places additional financial pressures on LCC’s mission work overseas, higher education and other areas which congregations have pledged to support. “The largest single source of income for the work we do together comes from congregations through their districts,” Mr. Cleave explained to the board. “Regular giving in congregations goes much further than the local parish.” He also noted how LCC has reduced staff in Winnipeg to accommodate declining income, however “there’s only so much of that you can do before essential services are compromised.”

On the positive side, the treasurer, who also serves as executive director of Worker Benefit Plans (WBP) announced that congregations and other employers received a 2.6 percent reduction in their pension contributions beginning in October. This reduction comes after WBP negotiated long-term loans from LCC’s three district Church Extension Funds to stabilize funding. One board member suggested congregations consider sending the 2.6 percent extra funds to districts “for the Lord’s mission in LCC.”

Higher education

The directors spent considerable time reviewing the current status of the Memorandum of Understanding the BOD signed with LCC’s two seminaries in June. The MOU provides for an expenditure cap for seminary education beginning in 2013. Concordia Lutheran Theological Seminary, St. Catharines reported it had received a three-year accreditation from the Association of Theological Seminaries (ATS) following an internal assessment and an on-site assessment from an ATS team. One of the areas the ATS cited that contributed to a shorter accreditation period was the lack of permanent leadership for the seminary. Currently, CLTS works with an acting-president. Based on the ATS report and acting on a request from the CLTS Board of Regents, the Board of Directors granted permission for CLTS to begin a search for a president. Since the Edmonton seminary has a ten-year accreditation and the ultimate goal of the MOU is to amalgamate the two seminaries, the directors saw the need to place both institutions on the same footing. The CLTS Board of Regents believes it can provide for a full-time president and still remain within the targeted budget restrictions.

First vice-president, Rev. Nolan Astley, who chaired the task force which created the MOU, suggested the need to “set aside organizational unity (ie amalgamation) in favour of operational harmonization.” He noted that due to complicated legal  matters, an amalgamation of the two seminaries is a long-term project. However, the board directed its Committee on Higher Education to explore what is needed to bring it about.

Another issue within higher education arose with the news that, due to budget constraints, Concordia University College of Alberta (CUCA) is discontinuing the position of Director of Church Work programs yet still continuing to offer the program. While this is an operational decision for which CUCA is responsible, the board realized the broader implications for the church-at-large. It asked its Committee for Higher Education to monitor the situation and for Dr. Gerald Krispin, president of CUCA to provide ongoing reports on the state of the program.

Lutheran heritage

In June 2010 the board received a report from the Task Force on Cultural Properties and Archives. Due to the pressing needs of the seminary task force, the report did not receive attention from the board until this meeting. After careful consideration the board approved the report in principle and asked its Committee on Cultural Properties and Archives to present recommendations for implementation. The report recommends that Lutheran Church–Canada’s heritage program come under a national structure with broad-based funding.

Board committees will meet either face-to-face or through conference calls over the next four months to prepare for the BOD’s next meeting in March 2012.

Rev. Dr. Wilbert Kreiss

A vibrant voice for Lutheranism in the French-speaking world is now silent. Rev. Dr. Wilbert Kreiss, former president of the Evangelical Lutheran Church–Synod of France and Belgium, was attending a conference of the Lutheran Heritage Foundation in Africa and died in his sleep October 24. He was 74.

Rev. Dr. David Somers, LCC’s missionary in Quebec called Dr. Kreiss a “trusted consultant and resource” for French-speaking LCC pastors and members. “He was the face of  Lutheranism—in print— for francophones in Quebec; a guiding light used as God’s instrument to the point of being a patriarch of francophone LCC.”

He was a guest professor for two seminary (St. Catharines) intensive courses held in Montreal for francophone students; contributed several hymn texts to Liturgies et cantiques luthériens (LCL) and was the chief translator of Lutheran Service Book’s Divine Service IV for LCL. “His works still constitute the bulk of all confessional Lutheran works written in French,” noted Dr. Somers. Many of his contributions are online at http://www.egliselutherienne.org/

For the last thirty-five years, Dr. Kreiss also took a deep interest in Africa serving as theological trainer of Congolese pastors. He travelled fifteen times to both Congos to help build up two confessional Lutheran churches there. At the same time he wrote the French seminary courses for the LCMS Board for Missions, mainly for its African missions in Togo, Ivory Coast, and Guinea where he also taught. These courses form the basis for LCC’s French-language Pastors with Alternate Training (PAT) studies in Quebec.

Dr. Kreiss studied theology at the Centre d’Etudes Théologiques in Châtenay-Malabry and at the Lutherische Theologische Hochscule in Oberursel in Germany. He earned a doctorate of theology at France’s University of Strasbourg and received three honorary doctorates from both LCMS seminaries.

He served the Lord as pastor at St-Pierre (Châtenay-Malabry) from 1962 to 1964 and simultaneously at four congregations in Alsace from 1964 to 1972, then at two congregations from 1972 to 1973. He then served as director and professor at the Centre d’Etudes Théologiques (seminary) in Châtenay-Malabry until his retirement in 1997.

He served the Evangelical Lutheran Church–Synod of France and Belgium as vice-president from 1974-1992 and then as president from 1992-2000. 

While funeral arrangements are in process, LCC President Robert Bugbee asks for prayers for Dr. Kreiss’ wife, Marguerite, and his family.

Based on a report from Rev. Jean Thiébaut Haessig, president of Église Évangélique Luthérienne—Synode de France.

Rev. Dr. Manfred Zeuch addresses the CLS Sacred Convocation in May, 2011

The president of Concordia Lutheran Seminary (CLS) in Edmonton, Rev. Dr. Manfred Zeuch sent a letter of resignation to LCC President Robert Bugbee; Rev. Mark Dressler, chair of CLS Board of Regents; and Rev. Don Schiemann, president of the ABC District. The resignation is effective immediately.

Dr. Zeuch, a native of Brazil, accepted the call to serve as president of CLS in January 2007. “I was honoured to lead CLS through the phases of renewal in curriculum and vision,” he said in his letter noting that the changes will continue as a result of the Memorandum of Understanding which seeks to produce cost efficient and sustainable seminary education in Canada. He believes his “mission and vocation at CLS has now come to an end, and it will be good for other leaders to continue in the path of the agreement reached in June.”

“These sorts of moments are bittersweet for me,” commented President Bugbee. “I will deeply miss the warmth and collegial spirit that Dr. Zeuch always displayed toward me personally in his role as seminary president, and yet I thank God for his consecrated service, both to CLS and to the Synod.” He asked the church to pray the Lord’s guidance for the Zeuch family in the future, and for the ongoing work being done by faculty, staff and students at Concordia Lutheran Seminary.

The Board of Regents will name an acting-president in the near future to provide oversight of the seminary’s operations.

Organized by Lutheran Hour Ministries (LHM) and Lutheran Church–Canada’s Alberta-British Columbia District, the Regional Outreach Conference (ROC) was the first held in Canada. Speakers included Rev. Greg Seltz, speaker of The Lutheran Hour; Rev. Dr. Robert Newton, president of the LCMS California, Nevada, Hawaii District; and devotional leader, Rev. Dr. Glenn Schaeffer, ABC District’s mission executive. Participants came from B.C., Alberta, Idaho, Oregon, Colorado and Washington State and represented a broad demographic cross-section. “As you looked around the room, you saw tables of young adults, teens, and older adults taking notes and discussing the issues with each other,” observed Ian Adnams, LCC’s director of Communications.

The opening session on Friday evening introduced a new element to the ROC. Rev. Seltz and ROC organizer and host, Faith Spellbring, setup video clips featuring common reactions and responses to the Christian faith and church. Groups around tables then used information shared by Rev. Seltz in his keynote address to help formulate responses. (One pastor, seated with teens, middle-aged people and seniors noted a difference in reactions depending on age.) Following the table discussions, all participants had the opportunity to share with the conference what they had discussed and learned.

Rev. Dr. Robert Newton answers a question following his keynote presentation

Saturday’s plenary session featured Rev. Robert Newton who described how the church’s place in society has changed drastically over the past 100 years and how that impacts outreach in the 21st century. Whereas at one time the church had a place of authority and influence on society, that is no longer the case he noted. The result is a general population for which church is irrelevant or an unknown. That attitude affects how Christians witness to their faith. Dr. Newton talked about how the church and Christians need to be “permeable,” breaking down walls and allowing people to see who we are: “100% saints and 100% sinners.”

Eighteen workshops on Saturday afternoon provided practical insight into making the most of outreach opportunities with specific groups and in various situations. Six Canadian presenters took charge of seven workshops. Teens spent the day in LHM’s five14 program specifically designed for that age group.

“More than the content, it was great seeing so many people from so many areas and walks of life with the same interest in outreach” said John Kim, a member of Faith Lutheran Church in Surrey, B.C. “The ROC renewed my energy, passion and vision for outreach.”

The ROC emphasized that the focus for witness is always Christ and it is through His strength that Christians share His Good News. In practical terms, it is important for everyone to know their neighbours and neighbourhoods then use that information to establish relationships and to serve them.

LHM plans another ROC-type event as part of the Int’l Lutheran Laymen’s League convention in Saskatoon in July 2012, and a year later in conjunction with Lutheran Church–Canada’s National Youth Gathering in Winnipeg.

Snowbirds can attend a ROC in Orlando, Florida, January 13-14, 2012. More information about Regional Outreach Conferences is available at www.lhm.org/ROC

Efforts are underway at Lutheran Church–Canada’s two seminaries to meet budgetary and organizational obligations under a Memorandum of Understanding (MOU) signed in June 2011. The MOU seeks to harmonize the activities of the two institutions and sets a budget cap.

At Concordia Lutheran Theological Seminary (CLTS) in St. Catharines, the Board of Regents is looking at a preliminary budget for the 2012-2013 year. The budget cap required under the MOU begins in 2013. The exact nature of any cuts is still tentative.

Acting-president Rev. Dr. Thomas Winger reports a surplus in the CLTS operating account, and the long-term deficit for the seminary is now below $600,000.

The 1000 Club campaign which asked supporters to pledge $1000 “has been quite successful, raising $80,000 since January” says Dr. Winger. “CLTS appreciates how synod members have responded to requests for support since the LCC convention in June,” he added.

In Edmonton at Concordia Lutheran Seminary (CLS), President Manfred Zeuch reports the seminary’s Board of Regents received a 2011-2012 fiscal year budget which it adopted in May prior to signing the MOU. However, the seminary is aware that the MOU will demand further changes in structure resulting in savings. These include increased sharing of library services with nearby Concordia University College of Alberta (CUCA) and discontinuing the position of Director of Development.  Some of the development work will continue with part-time staff. In addition, the Board of Regents is seeking clarification on the role of Lutheran Foundation Canada whose full-time gift coordinators take responsibility for promoting seminaries as potential gift recipients.

Dr. Zeuch says that staff and faculty at CLS “are very aware of the need to keep spending at a minimum in the face of low revenue and overall restructuring under the guidelines of the MOU.”

Creating a Memorandum of Understanding was the recommendation from the Task Force on Cost-efficient and Sustainable Seminary Education. It is a three-way operational agreement between LCC’s two seminaries and synod’s Board of Directors.

One of thousands of bags of Canadian wheat along with beans, oil and Famix at the Gobu distribution centre, Ethiopia. (Photo: Tom Brook)

Canadian Lutheran World Relief Executive Director Robert Granke and Community Relations Director Tom Brook are concluding a visit to Ethiopia where they have witnessed the benefit support from Lutherans in Canada is having on Ethiopians affected by drought, specifically the food distribution and work-for-food projects CLWR leads in the Goro region.

During their time inAfrica, the two men have posted photos, firsthand impressions, and videos.

BLOG POSTS:

Sometimes Impressions Can Be Misleading,

Not As Different As You Think,

I Can Keep My Children,

“You Are Wrong to Think that Way”,

There’s No Doubt – You are Making a Difference!,

There’s a War No One Knows About

VIDEO: Reflections from Robert Granke and Tom Brook; a welcome from Abichu Gna village

PHOTOS of Goro, Abichu Gna, Sherkole refugee camp

Online viewers listen as Dr. Chambers (upper left) discusses the James ossuary

There’s a lot of Canadian enthusiasm for digging around the Holy Land! Concordia Lutheran Seminary’s (CLS) QUEST extension course on archaeology and Jesus began Tuesday, October 11 and, for the first time, attracted large online participation.

Archaeology enthusiast and seminary professor Dr. Stephen Chambers teaches the course and is extremely pleased with the enrolment. Of the 50 people registered, 18 attend on-site in Edmonton, ten individuals take part online (including two in Ontario), and groups from congregations gather in Saskatoon,Campbell River B.C., and Rocky Mountain House, Alberta. “The dynamics were good too,” reports Dr. Chambers. “Quite a few people asked questions and contributed to the conversation.”

Fitting all the material into two-hour sessions is not easy, but Dr. Chambers covered five of his “top ten” topics of biblical archaeology in the first session. Students saw photos and learned about the ossuaries (burial chests) of James and Caiphas; the Pilate inscription; Yehohanan the crucified man; and the Herodian cities of Caesarea Martima and Jerusalem.

The online group in Saskatoon.

Marion Hollinger takes the course online with nine fellow parishioners at St. Paul’s Lutheran Church in Saskatoon. “While I’ve read or seen information on some of the items under discussion, Dr. Chambers adds other perspectives from his experience at a dig in Israel and his knowledge of Scripture and history,” she says. “My understanding of the context of Scripture has grown a little in the one session so far and will, I am certain, grow more.” This is her third online QUEST course and she notes that the quality of online delivery has improved immensely.

“Everyone seemed quite engaged with the topic,” says St. Paul’s pastor, Rev. Mark Dressler. “We are all looking forward to the next three classes so we can continue our study of this fascinating topic,” he adds. 

Dr. Chambers says he and technical assistant Jeff Nachtigall spent a considerable amount of time before the first session making sure the webcam, PowerPoint, and chat room would engage online students as well as those in the classroom.

Even though the first session has already taken place, it is not too late to register. (The first session is recorded so you can catch up!) Anyone can take part from any location. The cost is $40, but the registration fee is waived for pastors, church workers, and individuals who participate as a group at one site. Dr. Chambers notes the only things missing for online students are the refreshments enjoyed by those in the Edmonton classroom! 

To register, contact Sandra Esperanza seperanza@concordiasem.ab.ca , or call 780-474-1468.

Theological education students in Chinandega, Nicaragua

Students taking the theological education courses in Chinandega, Nicaragua are finishing their second week of classes.

Rev. Kurt Reinhardt teaching Introduction to the New Testament

Thirteen men and 22 women first studied an “Introduction to the New Testament” taught by Rev. Kurt Reinhardt (Trinity, Kurtzville, Ont.). The course began with a brief look at each of the 27 books learning about the writer, the reason for the writing and some of the key teachings in the book. Each subsequent day began with a brief test on the material from the previous day.

“There is an excitement in these students,” reports Rev. Dr. Ralph Mayan who is teaching Introduction to Christian Doctrine. “They have a multitude of questions… Some are questions of personal interest, but many are ministry questions.”

Dr. Mayan discusses Christian doctrine with a student

Although the course load is heavy the students are anxious to read the Scriptures. After class they gather around the lectern for more questions and answers.

The doctrine class includes studying the teachings relating to the authority of scripture;  inspiration and use of scripture; what the Scriptures teach us about the person of God; creation and the fall into sin; the purpose of the law; and the promise that is ours in Jesus Christ.

Dr. Mayan says that “with this kind of class, it is a joy to teach and to be involved in the discipline of learning together.”

The students now have the schedule for all their classes over the next two years. The next classes will take place January 23—February 3, 2012. Rev. Dr. Roger Humann, professor emeritus of Concordia Lutheran Theological Seminary, St. Catharines, is arranging for all courses and teachers in consultation with Rev. Dr. Leonardo Neitzel, LCC’s mission executive.

This is the fourth theological education class conducted by Lutheran Church–Canada in Nicaragua and the first since the formation of Iglesia Luterana Sínodo de Nicaragua in 2008. The two-year intensive program prepares men for ordination as pastors and the women as commissioned deaconesses.

Almost 100 people gathered at Winnipeg's Beautiful Savior Lutheran School to launch a Bible reading program

Staff members at Lutheran Church–Canada’s office in Winnipeg meet each workday for a devotion and Bible study with President Robert Bugbee when he’s in town. During those times together he often mentioned how his wife, Gail, has read Scripture every day for years using the Today’s Light Bible. The reading plan uses the 1984 NIV Bible text broken down into manageable daily readings covering the entire Bible in two years. It takes about 15 minutes a day.

Recently, when Concordia Publishing House advertised a sale on the Today’s Light edition, several LCC co-workers decided to buy the edition and follow the reading plan. Before placing an order, Winnipeg-area congregations received information about the sale in case others wanted the “good prices” too.

Then the whole thing exploded in a startling way! Based on conversations with neighbours and friends, the Synod staff thought possibly another 15-20 people might take advantage of the sale. Imagine the surprise when more than 150 individuals chose to join in! God’s Spirit seemed to be moving among His people.

With all this interest, Pastor Bugbee and Gail agreed to speak to a group of participants at a “launch” to provide encouragement and to share their thoughts. On September 28, almost 100 people attended the event at Beautiful Savior Lutheran School.

Many people wanted to gather with others to discuss the readings or to ask questions. Some groups have already formed, while others are in the process. Regular e-mails between participants encourage and share information about upcoming group events. By staying in touch and scheduling several larger gatherings, the hope is for people to develop the habit of reading the Word that will extend far beyond the initial two years. Some pastors are following the schedule and make the week’s readings the basis for Bible study on Sunday mornings. 

The effort was not organized by Synod, the district, the circuit, or even by a congregation. There was no formal committee, just committed Christians excited over the idea of reading through the entire Bible. “The most beautiful part is how Christians are committing a few minutes every day to reading God’s Word” said Iris Barta, who serves as assistant to LCC’s executives in Winnipeg.

President Bugbee summed up the concept well: “In launching this daily discipline of reading and studying Holy Scripture, there is far more involved than a program, or getting a one-time ‘achievement’ under your belt. To some degree, the soul of our churches, and of your own spiritual life are at stake in an effort of this kind.”

Anyone interested in trying something similar can contact Iris Barta at Synod’s office (pres_sec@lutheranchurch.ca) for more details.

A Cambodian woman (L) carries her baby as she walks through floodwaters in Kandal province (AFP)

Heavy monsoon rains and typhoons in Southeast Asia have led to devastating floods in recent weeks. According to news reports, as of October 11, the flooding has affected 2.5 million people and at least 500 people are dead in Thailand, Cambodia, Laos, and Vietnam. A German shortwave service reports 270 people have died in Cambodia since August; 270,000 families have waterlogged homes or destroyed livelihoods; and 350,000 hectares of farmland are underwater.

The president of the Evangelical Lutheran Church of Cambodia (ELCC) Rev. Vanarith Chhim has asked for Christians in Lutheran churches around the world to remember the situation in prayer and to offer support. “Most church’s [members] lost their crops and flocks,” reports the ELCC president, noting there is a lack of shelter and safe drinking water. He says government assistance is slow to arrive due to religious conflict in the country. “Buddhist victims are in the priority while Christian victims are not in much care and concern,” says President Chhim. Flood waters have overtaken the home of ELCC Pastor Kim Hai along with the church buildings where he serves.

In Thailand, equally destructive flooding has killed nearly 300 people and threats the low-lying capital city of Bangkok, which is only two metres above sea level, according to the BBC World Service. So far, the flooding has not affected congregations of the Thailand Concordia Lutheran Church (TCLC) with which Lutheran Church–Canada signed an agreement of cooperation in June. However, there is still concern that floodwaters will reach Bangkok and cause damage, says TCLC President, Rev. Pornprom (Ted) NaThalang. “We have moved some of our books and equipment up to the second floor, just in case the situation gets very bad,” he says, adding; “Please do pray for the people who are affected by the flooding.”

Kirsten Mildren, a spokeswoman for the United Nations humanitarian affairs agency told Voice of America on October 11 that four typhoons in a row swept through the area in recent weeks, along with the usual monsoon rain, causing significant flooding in the Mekong River basin which drains into Cambodia, Laos,Vietnam, and Thailand.

LCC President Robert Bugbee is encouraging Lutherans in Canada to pray for those who are suffering from the flooding. “We are currently looking at how we can provide support to Cambodia,” he reported. “In the meantime, we need to keep Southeast Asia and our brothers and sisters in Christ there in our prayers.”

To donate to flood relief efforts by the Evangelical Lutheran Church in Cambodia, go to www.lutheranchurch.ca/donate.

A&O student group

LCC Missionary Alexey Navrotsky and the video team at Alpha & Omega Student Society produced a 12-minute Thanksgiving video for Lutheran Church-Canada. The video includes highlights from the visit of a team from Grace Lutheran Church in Drumheller, A&O summer camps, the opening of the seminary in Odessa in August 2010 and the current academic year.

In an email, Pastor Navrotskyy wrote:

“As the Thanksgiving Day is coming to Canada and Ukraine our office has prepared a special video with words of thanks to all our treasured brothers and sisters in Christ who  generously support this year Lutheran Church–Canada and Concordia Lutheran Mission Society mission projects in Ukraine.”

CLTS professor Dr. John Stephenson teaching seminary students in St. Catharines and Edmonton.

The results of signing a Memorandum of Understanding between Lutheran Church–Canada’s Board of Directors and two seminaries in June are now evident to students, faculty, and staff in St. Catharines and Edmonton.

This fall students at Concordia Lutheran Theological Seminary (CLTS) in St. Catharines, Ontario share four classes online with fellow students at Concordia Lutheran Seminary (CLS) in Edmonton. “In the past two years we had already begun sharing teaching through Internet video conferencing, with a history class and two Old Testament classes serving as trial runs,” reports CLTS Acting-president Rev. Dr. Thomas Winger. “This year this has been stepped up to four shared classes, two taught in each direction.” He said that staff at both seminaries had worked to “iron out most of the technical wrinkles so that the students get a clear and reliable communications link with their distant professor and classmates.”

Dr. Manfred Zeuch, president of Concordia Lutheran Seminary in Edmonton is teaching one of the online classes with 14 students, 12 in the two seminary classrooms, and two online. “The interaction with the online students is as lively as with the students sitting in your own classroom,” says the president. Although the distance education classrooms suffer the inevitable technical glitches, and neither seminary has professional IT staff, there are competent self-taught technicians on site, a staff member in Edmonton and a student at CLTS. President Zeuch believes “the classes have been running smoothly.”

For faculty, the MOU has revived an exchange program that will see two professors teach a short session at each other’s institution in May 2012. “These joint ventures have not only enabled the seminary faculties and students to draw closer together, but they have allowed them to reduce their dependence on guest instructors,” said Dr. Winger.

This summer faculty members from both seminaries held a joint meeting to train in online instruction. Another online joint faculty meeting is scheduled for October. The fall meeting will begin work on harmonizing the curriculum. The first steps are already in place according to Dr. Zeuch. “CLTS adopted the CLS sequencing of Old Testament courses since our OT professor, Rev. Jonathan Kraemer, has been delivering a significant number of classes to St. Catharines.” The church history courses are next on the agenda so that eventually the whole curriculum will be revised and converge. “It is going rather quickly,” the president noted.

The seminaries will also begin alignment of their calendars for such things as when semesters begin and end, along with scheduling short-term sessions and reading week.

Although the Apostle Paul writes in Thessalonians 5:18 “Give thanks in all circumstances; for this is the will of God in Christ Jesus for you” a harder saying is what he writes in Ephesians 5:20. There he says we should be “giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ….” Yes, you read that right: give thanks not only “in” all circumstances but “for” everything.

I read an account in the book The Hiding Place several years ago where a Holocaust survivor told of being in a concentration camp dorm that had lice. She remembered being taught to give thanks to God for all things. So, without much enthusiasm, she thanked God for the lice. Later she discovered the lice had prevented the Nazi guards from entering the dorm—the only one so “favoured”—because of fear of the lice. This enabled her and others to hide food, etc. without it being confiscated. 

Our idea of God’s mercy may not be a plague of lice. We tend to want to tell Him how we want His blessings. When things go wrong, it’s easy to think it’s His punishment or His failure to answer our prayers. We read in the Bible’s Book of Job how his friends tried to analyze why he was undergoing such incredible difficulties. Even Job’s wife told him to give up on God, who was surely cursing him. Bad things happen to good people, and those are the times where it’s hardest to trust in the goodness of God and His intentions towards us. 

Let us, in our difficulties, respond with praises and follow Him wherever He leads with joy and trust.

Many times when I start complaining about some circumstance in my life, the image of the children of Israel in the desert comes to mind. They complained there were no onions and garlic; they complained there was no meat; they even complained about Moses! In fact, it was kvetch, kvetch, kvetch all the time God was feeding them manna from heaven, leading them with a cloud to shade them by day, a pillar of fire to light, warm and comfort them by night. The Biblical writers tell us, in all that time, their feet never became swollen from walking, nor did their clothes wear out. The Lord God provided them water from a rock, healed them from snakebites and dwelt with them in the tabernacle, and they heard His very voice thunder from heaven. Yet, in the midst of these blessings, all that many of them saw was sand and emptiness.  

How like them we are. He is leading us through a wilderness, too, and we are also tested. Even when shown the Promised Land, some came back with dire and discouraging reports. But Joshua and others came back praising God for His bounteous provision. Let us, in our difficulties, respond with praises and follow Him wherever He leads with joy and trust. 

In this grace, we acknowledge He is God, His viewpoint is eternal and His plans are perfect

Sometimes it’s hard to see how any good can come from a situation. Yet that’s where God is doing His deepest work, giving us His greatest mercy. He is, after all, hidden in the Cross. Scripture says whoever offers praise and thanksgiving glorifies and honours Him (Psalm 50:23). Calling upon Him when we are in difficulty is truly worship of Him. Why? Because to call on Him means we believe in Him; we believe He is good and will help us, and we believe the promises in His Word. Thanksgiving bespeaks trust in what He is doing, though we do not understand it at the time; praise proclaims trust in Who He is: righteous, just, good and merciful. Faith believes He can and will deliver us, and He truly loves us, for true faith trusts in Him when everything around us seems to contradict His goodness. 

When we pray for His help, He doesn’t always answer in the way we expect. It is His mercy that He helps us cling to Him as a ray of light in the darkness and reinforces in us the awareness of belonging to Him and His kingdom, where He rules and controls everything. In this grace, we acknowledge He is God, His viewpoint is eternal and His plans are perfect.

Let these be your words of thanksgiving: “All the works of the Lord are good…. You must not say: ‘This is worse than that; for everything will prove its value in its time. So now, sing with all your heart and voice, and bless the name of the Lord!” (Sirach 39:39-41). And may these words inscribe themselves in our hearts and minds: ”Though He slay me, yet will I trust Him” (Job:13:15).

Blessed be the name of the Lord.

Peggy Pedersen is a writer in Victoria, B.C. where she is a member of Redeemer Lutheran Church.

“We’ve seen more than 21, 500 people visit the site in the past year,” reports Dr. Ian Adnams, LCC’s director of communications. “And we know more than half come back multiple times because the site logged more than 78,800 page views.”

The news story most viewed over the past year was Many Lutherans still support traditional marriage, posted in July following the decisions by the Evangelical Lutheran Church in Canada regarding same-sex issues. “With stories like this we find other sites establishing links to our stories or republishing them entirely,” Adnams explained. The next most popular post was an article about the movie The King’s Speech and its relationship to preaching.

Stories and articles written for www.canadianlutheran.ca often appear in the printed version of The Canadian Lutheran and vice-versa. However, since the online site has no restriction on size, readers will always find more content online.

Statistical information generated from the site shows a spike in readership every two weeks when LCC publishes InfoDigest. “Ideally, we’d like to see people checking the site two or three times a week rather than every two weeks,” said Dr. Adnams. Readers arrive at the site by clicking stories on LCC’s website http://www.lutheranchurch.ca/ or through links published on Facebook. Adnams say the online magazine has “a healthy number of ‘fans’ on Facebook who share stories with other Facebook friends in their network.” He also hopes congregations will spread the word about the site through bulletin announcements and word of mouth.

Over the past year www.canadianlutheran.ca has made changes to the site as LCC Communications constantly monitors readership and response. You are invited to use the “comments” section of this story to provide any feedback or suggestions.

The Bible verse from Psalms “For the needy shall not always be forgotten, and the hope of the poor shall not perish forever,” (Psalm 9:18) describes well the outstanding response to Canadian Lutheran World Relief’s (CLWR) appeal for support to aid those suffering from drought and famine in East Africa. The Lutheran agency reports donations of more than $500,000 to fight famine in Ethiopia, Kenya, and Somalia, an amount the federal government will match dollar-for-dollar. Although the deadline for the matching funds was September 16, CLWR is still accepting donations as the need to help the hungry feed themselves and their families continues.  

Ration meal of bread and beans

Across the country, the serious situation in East Africa has drawn attention. On September 9 in Winnipeg, CLWR and other Christian aid agencies including the Canadian Foodgrains Bank (CFGB) and the Mennonite Central Committee (MCC) collectively raised $106,000 in one day as a result of special local CBC programming devoted to the famine. The organizations provided a special ration meal for the event that took place at a Mennonite church in Winnipeg.

The ration meal, attended by business and religious leaders from Manitoba, consisted of simply bread and beans, an example of the daily ration those fleeing famine in East Africa’s refugee camps receive for a meal. Rev. Dr. Leonardo Neitzel, Lutheran Church–Canada’s executive for mission and social ministry spoke to the gathering said grace before the meal.

The Canadian Foodgrains Bank, of which CLWR is a member, is encouraging families and congregations to host their own ration meal to raise awareness and funds for famine relief. Recipes and tips can be found on CLWR’s website http://bit.ly/CLWR_ration_meal or the CFGB’s website; http://www.foodgrainsbank.ca/ration_meal.aspx .

To donate to CLWR’s East Africa Famine Appeal, go to www.clwr.org/donate , call; 1-800-661-2597; or send a cheque payable to CLWR, 302-393 Portage Ave. Winnipeg, MB R3B 3H6. Please indicate that you would like your cheque to go towards East Africa famine relief.

Pastor Yousef Nadarkhani and his son

Christians around the world are waiting anxiously to hear if the Iranian government followed through on its execution sentence for a Christian pastor. Reports from Iran through Christian Solidarity Worldwide  said Iranian pastor Yousef Nadarkhani Nadarkhani faced execution Wednesday if he did not recant his faith.

A court cleared the pastor of apostasy (leaving Islam) after concluding he was not a practicing Muslim when he became a Christian. However, the court decided that he remains guilty because of his Muslim ancestry. Pastor Nadarkhani’s lawyer, Mohammed Ali Dadkhah, made it clear to the court that the repeated demand for recanting is against both Iranian law and the constitution. The court replied that the verdict of the Supreme Court must be applied, regardless of the illegality of the demand.

The death sentence for apostasy is not codified in the Iranian Penal Code. However, using a loophole in Iran’s constitution, the judges in Rasht based their original verdict on fatwas by Ayatollahs Khomeini, the “father” of Iran’s revolution in 1979, Khamenei, the Supreme Leader of Iran, and of Makarem Shirazi, currently the most influential religious leader in Iran.

Pastor Nadarkhani, of the Church of Iran denomination, was arrested in his home city of Rasht on October 13, 2009 while attempting to register his church. His arrest is believed to be due to his questioning of the Muslim monopoly on the religious instruction of children in Iran. After an initial charge for protesting, it was later changed to apostasy and evangelizing Muslims.

His lawyer, a prominent Iranian human rights defender, also faces legal difficulties. On Sunday, July 3, 2011 a court in Tehran sentenced him to nine years in jail and a 10-year ban on practicing law or teaching at university for “actions and propaganda against the Islamic regime”. He is currently appealing the sentence.

Christian Solidarity Worldwide has asked Christian to pray for the pastor, his family and 400-member church. It is also encouraging Christians to contact the Iranian Embassy in their country and federal government officials asking for a stay of execution.

Based reports from Christian Solidarity Worldwide

Pope Benedict XVI visited Germany September 22-25, 2011. Bishop Hans-Jőrg Voigt of the SELK, Lutheran Church–Canada’s partner church in Germany, took part in the ecumenical service of the Word held inErfurtwith the head of the Roman Catholic Church. Here the bishop describes the results of the papal visit. (Translation by Rev.Dr. John Stephenson, Concordia Lutheran Theological Seminary, St. Catharines, Ontario.)

Bishop Hans-Jőrg Voigt

The unity of the Church will come about through delving deeper into the truth of Holy Scripture and not through crafting theological compromises—we “independent” [i.e., confessional] Lutherans can only say “Yea and Amen” to this notion for belief founded on clear Scripture will sooner or later convict theological compromise formulas of their inadequacy. Conversely, common confessions forged through prayer and suffering have true staying power.

Immediately after the service I heard someone remark that the Pope had made no mention of Luther in the Augustinian monastery to which I responded that in this memorable place Benedict XVI had given a clear and straightforward testimony of faith that Luther himself would not find wanting. Later on in the proceedings the Pope did in fact subjoin the requisite “discussion” with Luther.

 My “take” on Benedict XVI’s visit toGermany:

A highly learned theologian fortified by the intrepid wisdom that comes with age here confronted with the Name of Jesus Christ, the devastating phenomenon of how the Church has marginalized herself by giving in, time after time, to expectations from the most varied (secular) quarters. As he did so, there was no lack of humour, even a dose of irony at his own expense, nor of a fitting measure of self-criticism, for example, with respect to the sexual abuse problem that has caused so much distress.

EKD Synod President Katrin Göring-Eckardt spoke of walls—of stone and of silence—that have been guarded for too long and that will crumble from inside. If she was targeting the Roman Catholic Church with this remark, then she was making an indirect comparison with the regime of the former German Democratic Republic. Surely Mrs Göring-Eckardt cannot have intended such a thing—that would be a quite improper insinuation!

Of course, I could here go on to list a whole host of open theological questions and zero in on our “No!” to the First Vatican Council’s teaching on the papal office, but to do so would not do justice to what actually happened, which was that, for a few days, Jesus Christ and the Christian faith were the number one topic in Germany. The members of our Federal Parliament, the Bundestag, were quite right to rise from their seats in a gesture of respect.

† Hans-Jörg Voigt

With the current extreme market volatility, the investment managers outlined defensive actions taken to protect LCC pension plan assets. The active fund managers overseeing 60 percent of LCC’s portfolio reported that over the past few months they have shifted more of the assets they manage into fixed income areas. The board members noted that the actions reflect a long-term investment pension plan portfolio strategy focusing on increased returns and decreased risk. Although to the end of August the total fund realized a slightly negative return, WBP Executive Director Dwayne Cleave noted that the -0.7 percent rate “is marginally better than the benchmark used to measure the performance of the fund managers given the ongoing market returns.”

The Board also heard from the plan actuary who reported a decrease in long-term interest rates used for valuing pension plan liabilities. Unfortunately, a decreasing interest rate increases pension plan liabilities. “Our plan was 77 percent funded on a solvency basis as of December 31, 2010,” explained Mr. Cleave. “The combination of decreasing interest rates and no asset growth in 2011 means the funding ratio has likely deteriorated.” The actuary speculated the possibility of a 5 percent deterioration in the funded status. Like many other pensions plans, LCC’s is still recovering from the dramatic stock market and interest rate decline in the fall of 2008.

In light of the combination of low interest rates and unpredictable investment returns, the executive director worked with district Church Extension Funds to put into place a plan designed to bring the pension plan back to full solvency within five years as required by the regulator. The combination of employer pension contributions and loans from the CEFs will top-up the pension plan. With ten years to repay the loans, the BOM can initially stabilize rates charged to congregations. Effective October 1, 2011 the pension premiums will drop from 16.6 percent to 14 percent of payroll. Employers (congregations, schools, institutions) will see this new rate on the November billing but it will be retroactive to October 1st.  “This reduction should be welcome news to congregations and we are very appreciative to the three districts for their cooperation in making this financing arrangement possible,” said Mr. Cleave.  

The board also heard some good news on the benefit side of the Worker Benefit Plans. Long term disability insurance rates paid by employees will drop 10 percent in 2012 and employer rates for life insurance will remain unchanged.

Employees and employers will each pay half of a modest increase in dental and health premiums and retirees will see a modest increase in the premiums they pay for their benefit coverage.

A convention resolution in June 2011 allowed the BOM to increase its membership. As a result the board welcomed LCC pastor Rev. Dr. Dieter Kays, retired CEO of FaithLife Financial. Previously, Rev. Kays served as an advisor to the board. The board is currently seeking two more members, one to fill a vacancy created by a current board member completing his term and the second to bring the BOM to its full complement of seven.

The next board meeting will be in March 2012 in Winnipeg.

by Leonardo Neitzel
Since 2007 Lutheran Church–Canada has conducted an online survey which brings to light important findings for our congregations, members and church leaders. The survey link is on www.whatyoubelieve.ca and asks readers to “Take a survey about church.” Almost 1600 people have taken the survey. As one would expect, about one-third of the responses came from Ontario where we see about the same percentage of Canada’s population.

The information from the responses helps us evaluate our work together as we walk the shifting terrain of the Canadian mission field, facing daily obstacles, challenges and opportunities to proclaim the Gospel.

What we found most interesting were the responses from the 17 percent of people who said they do not attend church regularly.

Of those who do not attend church regularly, more than 56 percent identified themselves as Christian. Close to 19 percent follow their “own set of beliefs, almost 14 percent didn’t find an appropriate answer in the list of religions we supplied. Despite not attending a religious service regularly, more than 70 percent of respondents said their spiritual beliefs were important or very important to them.

The survey asks a number of questions related to church including how one would respond to an invitation to attend. Slightly more than half of those who do not attend church regularly said they would be likely or somewhat likely “to accept the invitation from a friend or neighbour to attend a Sunday church service.” Exactly 70 percent said they would seriously consider an invitation to attend a special event hosted by a church.

Other responses indicate the prime factors for attending any particular church are 1) what the church believes and 2) the friendliness of the church members.

No survey is completely accurate, but answers serve as a research instrument to identify trends. It is a tool which helps us listen, read, and evaluate symptoms in society and the mission landscape. Findings may be helpful for our task in reaching out and applying the Word of God in specific situations.

Allowing for minor margins of error in a survey (e.g. some in the researched population may not have understood or responded to a question clearly or specifically; others may have expressed more anger or indifference than an objective answer; still other answers may have been vague, biased or incomplete, etc.), the responses we’ve received are valuable for gaining a better understanding of the context in which we live to carry on the message of Jesus Christ.

When asked if respondents attend church regularly and we received a “no,” the survey then asked why the respondent does not attend church. Some of the answers are challenging and eye-opening for those of us who desire to or are involved in reaching out to others in Christ’s name. (See responses here.)

Some survey findings may be seen as warning signs and provide helpful ways to assess and evaluate not only trends in our society, but also our approach in mission outreach.

The world’s response or opinion neither affects the essential truth of God’s Word nor changes our biblical, Christ-centred theology

As congregations plan and develop ministry and outreach strategies in their communities, the findings help us to see and evaluate the landscape in terms of peoples’ perception of the Christian church, faith, confession and values. They also reveal people’s personal challenges in life, contradictions, along with distorted and biased views as they grapple with questions related to Jesus Christ, faith, church, life here, life after death and related matters.

It is important to note that the world’s response or opinion neither affects the essential truth of God’s Word nor changes our biblical, Christ-centred theology. God’s truth is what it is—even before the foundation of the world—and will remain non-variable and non-negotiable for us.

Through this same Word God gives us the Spirit-led understanding of situations around us and puts in our hearts and on our lips the proper words to speak in each circumstance. Neither do we shrink away from or shaken by the responses and reactions because the Lord Jesus Christ warned us about peoples’ natural reaction to His message of salvation and to our witness. He says “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you” (Matt 5:11-12). The Apostle Paul also tells us that “the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Cor 1:18).

As predicted in the Old Testament and confirmed in the New Testament, people will always take offence at Jesus.  “As it is written:  See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame” (Romans 9:33). The Apostle Peter says, “Now to you who believe, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the capstone,” and, “A stone that causes men to stumble and a rock that makes them fall.” They stumble because they disobey the message—which is also what they were destined for” (1 Peter 2:7-8). During His entire earthly ministry Jesus was rejected, opposed, contradicted and will continue to be a sign that will be spoken against (Luke 2:34). But He never stopped reaching out, loving and caring for people. He proclaimed His saving love, demonstrated and lived it until His death on the cross to save all people.

On a one occasion He asked His disciples “Who do people say the Son of man is?” After some responses, He addressed His own disciples personally about their perception. Moved by the Holy Spirit, Peter expressed the faith upon which the entire Christian church is built, “You are the Christ, the Son of the living God” (Matthew 16:16).

There is an old saying that to fight your opponent, know about his shrewdness and tactics first

Aspects in this dialogue between Jesus and His disciples serve as guidelines for understanding the survey responses and formulating our approach to mission.

Only by the power of the Holy Spirit could Peter make his confession. Jesus is pleased with this confession and by God’s grace and the work of the same Spirit, we stand on this truth and confession. The Holy Spirit leads us to live in this truth and proclaim it to the world—even though it will cause both offence as well as salvation.

When Jesus asks “Who do people say the Son of man is?” the text implies the disciples’ ability to “read” the context in which they worked and lived, how tuned-in and integrated they were with their society. They know what the world thinks, believes or does not believe, says or does not say about Jesus and His followers. This information must have helped them in their Gospel proclamation and dialogue with people. This ‘worldview’ did not shape their theology or teaching, but it would sharpen their skills for Gospel proclamation in the public square.

There is an old saying that to fight your opponent, know about his shrewdness and tactics first. Jesus was well aware of his opponents’ tactics and addressed each situation specifically. The Apostle Paul surveyed the city of Athens which prepared him for his proclamation of the unknown God to the Greeks (Acts 17:23).

May the Lord prevent us from blindness toward the condition of our fallen world today and to opportunities for serving Him and His church for the sake of peoples’ salvation through His name. May the Holy Spirit help us to abide in His Word as the only unchanging and everlasting truth that makes us wise for salvation through faith in Him. May the Holy Spirit help us to set apart Christ as Lord in our hearts as the Apostle Peter says, “Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behaviour in Christ may be ashamed of their slander” (1 Peter 3:15-16).

May the Holy Spirit encourage, lead and help us to look and to act more outwardly into the mission fields which start at the doorsteps of our churches. May He bless and strengthen us in our Christian witness by word and deed, giving us the gracious reward—the overflowing joy of seeing many brought to faith in Jesus as Saviour and to the fellowship of His church through the Holy Spirit.

Rev. Dr. Leonardo Neitzel is the mission executive for Lutheran Church–Canada

Do you remember the children’s rhyme about the church? “Here is the church; here is the steeple. Open the doors, and see all the people!” It’s a simple testimony to what the church is: the communion of saints. The church is not a building; it is the people who gather in the name of the Lord.

We are the people of God. We claim this wonderful title not through our own merits but because God, in His grace, has delivered us from sin, death and hell through the loving sacrifice of His Son upon the cross. We receive life in His kingdom through the victory Christ won over death in His resurrection. For the sake of Christ, God looks at us, marks us as His own in Holy Baptism and says: “You are precious in my eyes, and honoured, and I love you” (Isaiah 43:4 ESV).

Throughout Holy Scripture we see how God values people. Even when Adam and Eve sinned and destroyed the relationship they enjoyed with their Creator, God says they are still important to Him. He promises a Saviour. He shows his care for them as He fashions clothing made from the skins of animals—sacrificing another part of His creation for the sake of the people He loves.

There is no better assurance of how God values people than the cross. As St. John reminds us in what is often called ‘the Gospel in a nutshell’, “God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life” (John 3:16 ESV). What a wondrous love! God says we are so important, so dear to Him that He even gives His Son to suffer the pain and punishment we rightly deserve because of our sin. Through faith in Him, we have the life God wants us to enjoy with Him, both now and forever.

Our concern for those around us begins with their spiritual needs

Since God values people, we also must care for others. The vision statement of Lutheran Church–Canada affirms that “we, in faith, as Christ’s ambassadors, value people as we work to seek and save the lost; as we nurture, catechize and encourage believers; as we recognize and use the gifts and talents God gives; and as we honour life at all stages.” Seeing the love of Christ for the world, we show His love as we teach, reach and help people in both their physical and spiritual needs.

We value people because our Saviour demonstrated His love for those same people. Yet, today’s world no longer sees Christians as caring, loving or supportive. From a worldly perspective, we fail to value people when we speak out against such things as abortion or homosexuality. While we intend to affirm the value of all people when we speak in defence of the unborn, the world says we fail to value the women facing unwanted or unplanned pregnancies. If we really did nothing to care for these women, the world would be right to judge us. But we do value these women and show this care in a many ways, including supporting crisis pregnancy centres.

In the same way, the world says we fail to value people when we speak out against the practice of homosexuality. But we speak out because we do value these people. We are concerned about each person’s eternal welfare. It might sound like a cliché to say we “love the sinner and hate the sin,” but it is nevertheless true. If we honestly care for people, we cannot ignore their actions if they are hurtful and harmful to their soul’s salvation. God tells us: “If I say to the wicked, ‘You shall surely die,’ and you give him no warning, nor speak to warn the wicked from his wicked way, in order to save his life, that wicked person shall die for his iniquity, but his blood I will require at your hand” (Ezekiel 3:18 ESV).

Our concern for those around us begins with their spiritual needs, even as we care for people in their physical and emotional needs. This lesson is clearly taught in from Luke 4:

And [Jesus] went down to Capernaum, a city of Galilee. And He was teaching them on the Sabbath, and they were astonished at His teaching, for His word possessed authority. And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, “Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God.” But Jesus rebuked him, saying, “Be silent and come out of him!” And when the demon had thrown him down in their midst, he came out of him, having done him no harm. And they were all amazed and said to one another, “What is this word? For with authority and power he commands the unclean spirits, and they come out!” And reports about Him went out into every place in the surrounding region.

And He arose and left the synagogue and entered Simon’s house. Now Simon’s mother-in-law was ill with a high fever, and they appealed to Him on her behalf. And He stood over her and rebuked the fever, and it left her, and immediately she rose and began to serve them.

 Now when the sun was setting, all those who had any who were sick with various diseases brought them to Him, and He laid His hands on every one of them and healed them. And demons also came out of many, crying, “You are the Son of God!” But He rebuked them and would not allow them to speak, because they knew that He was the Christ.

And when it was day, He departed and went into a desolate place. And the people sought Him and came to Him, and would have kept Him from leaving them, but He said to them, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.” And He was preaching in the synagogues of Judea.

Here, we see emotional care as Christ shows compassion to suffering people. We see physical care as as He heals the man possessed by an evil demon, as He heals Peter’s mother-in-law and as He heals the many sick and burdened brought to Him. But, we also see His love and value for people as He gives them a greater gift: spiritual care as He preaches the “good news of the kingdom of God.”

Love leads us to serve, guides our care for others and helps us help those in need.

This is what God calls us to do, too. St. Paul encourages us: “Bear one another’s burdens, and so fulfill the law of Christ. And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (Galatians 6:2, 9-10 ESV). We can show our care and love for others as we use the gifts the Holy Spirit gives us “for the common good” (1 Cor. 12:7 ESV) as we use our gifts in love. As Paul reminds us, “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing” (1 Cor. 13:1-3 – ESV). Love leads us to serve, guides our care for others and helps us help those in need.

God cares for people through people. Think about the natural disasters over the past two years in Haiti and Japan for example, and now Somalia. In the early days of the tragedies, news media bombarded us with pictures and stories of the devastation and the suffering. Now, there is less interest in telling the stories. But we still value the people affected just as our dear Saviour cared about them when He gave His life for them upon the cross.

Members of LCC congregations have supported generously Canadian Lutheran World Relief and other relief agencies with financial gifts. We continue praying for and supporting the suffering and hurting people around the world. These efforts all say that we value the people of Haiti, Japan, Somalia and so many other places. We show the same concern whenever we support the social needs of our world—donating blood, giving to the food bank, or volunteering in some other way. We care for people because we value them.

Jesus is concerned about the physical needs of our world, as Luke’s gospel shows. He lays his hands on the sick and heals them. He frees the demon-possessed man. He relieves Simon Peter’s mother-in-law of her high fever. It is important and necessary to do what we can for the physical needs of others.

God values all people; He sent His son to die for them

But the greatest need is still the spiritual one. Jesus responds to that need in the synagogue as He teaches the people. Luke tells us “they were astonished at [Jesus’] teaching, for His word possessed authority.” We don’t have to wonder what Jesus was teaching because He tells us: “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.”

God sends His Church into the world with that same purpose. We value people as “we work to seek and save the lost” and “as we nurture, catechize and encourage believers.” God values all people and wants all to be saved. “As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live” (Ezekiel 33:11 ESV). That is why we proclaim Law and Gospel; why we teach God’s Word in its truth and purity. We want to call the wicked from their sin, to a new life that comes only through Jesus Christ. We help God’s children grow in the Word, into the fullness of all that is ours through Jesus Christ. We go, as Jesus went, to preach the good news: because God values all people, He sent His son to die for them.

That is the Good News of Jesus Christ: forgiveness of sins. As Jesus tells us, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:46-47 ESV). We value people, when we bring them this Good News of a Saviour who died for their sins, who rose victorious over death and the grave, and who lives to intercede for His people in the glory of heaven.

The hymn writer Daniel March encouraged us to bring that Good News to the world when he wrote, “Let none hear you idly saying, ‘There is nothing I can do,’ While the multitudes are dying And the Master calls for you. Take the task He gives you gladly, Let His work your pleasure be; Answer quickly when He calleth, “Here am I, send me, send me!” (LSB 826 vs. 4)

We cannot be content while sorrow and suffering surround us. We can never be content while others die in sin and unbelief. “The person who looks up to God rarely looks down on people” as wise saying goes. As the children of God and as the Church of God, we value people: the people Christ redeemed with His holy, precious blood; the people He loves with a great, unending love; the people God values—and that includes every one of us!

Rev. David Bode is pastor of Foothills Lutheran Church in Calgary, Alberta

Lutheran women across North America have a special opportunity to pray together every Monday at noon. The practice is the only surviving activity established by the now-disbanded Lutheran Women’s Co-operating Committee.

Until a few years ago women from four auxiliaries—Lutheran Women’s Missionary League–Canada (Lutheran Church–Canada), Lutheran Women’s Missionary League (The Lutheran Church–Missouri Synod), Evangelical Lutheran Women (Evangelical Lutheran Church in Canada) and Women of the ELCA (Evangelical Lutheran Church in America) comprised a networking group called Lutheran Women’s Co-operating Committee (LWCC). The group existed for about forty years.

Each year LWCC established an activity in which all four groups could participate. Only one activity still survives: praying at noon each Monday.

For most of the years LWML–Canada participated, members simply added this time of prayer to their calendars. But, for the past two years the league’s Christian Growth Committee has written short prayers to supplement what women might pray about each Monday and posted them on the organization’s website www.lutheranwomen.ca.

In September, LWML–Canada set out to reach a broader community of women in Lutheran Church–Canada and beyond, drawing them together in prayer. The written prayers are now posted on Facebook at www.facebook.com/LWMLC. They will be online each Sunday evening ready for use the next day at noon. The Facebook page is Lutheran Women and, though it is maintained by LWML–Canada, it is a place for all Lutheran women in LCC and beyond to come together.

Marion Hollinger is editor of Tapestry magazine and is vice-president— Communications of Lutheran Women’s Missionary League–Canada.